{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_34989/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_34989","id":"gutenberg_34989","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/34989","summary":null,"tags":["Apologetics","Authority -- Religious aspects","Bible. Gospels -- Evidences, authority, etc.","Category: Law & Criminology","Category: Religion/Spirituality","Jesus Christ -- Trial"],"text":"\n\n\n\n\n An\n\n Examination of the Testimony\n\n of the\n\n Four Evangelists,\n\n by the Rules of Evidence Administered\n\n in\n\n Courts of Justice.\n\n With an Account of the Trial of Jesus.\n\n By Simon Greenleaf, LL.D.\n\n Dane Professor of Law in Harvard University\n\n Second Edition\n\n Revised and Corrected by the Author.\n\n London:\n\n A. Maxwell & Son, 32, Bell Yard, Lincoln\u2019s Inn;\n\n W. Smith, 113, Fleet Street;\n\n Hodges & Smith, Dublin; T. & J. Clark, Edinburgh.\n\n 1847\n\n\n\n\n\nCONTENTS\n\n\nContents And Synopsis Of The Harmony.\nAdvertisement To This Edition.\nAn Examination, Etc.\nHarmony Of The Gospels.\n Part I. Events Connected With The Birth And Childhood Of Jesus.\n Part II. Announcement And Introduction Of Our Lord\u2019s Public Ministry.\n Part III. Our Lord\u2019s First Passover, And The Subsequent Transactions\n Until The Second.\n Part IV. Our Lord\u2019s Second Passover, And The Subsequent Transactions\n Until The Third.\n Part V. From Our Lord\u2019s Third Passover, Until His Final Departure From\n Galilee, At The Festival Of Tabernacles.\n Part VI. The Festival Of Tabernacles And The Subsequent Transactions,\n Until Our Lord\u2019s Arrival At Bethany, Six Days Before The Fourth\n Passover.\n Part VII. Our Lord\u2019s Public Entry Into Jerusalem, And The Subsequent\n Transactions Before The Fourth Passover.\n Part VIII. The Fourth Passover; Our Lord\u2019s Passion; And The\n Accompanying Events Until The End Of The Jewish Sabbath.\n Part IX. Our Lord\u2019s Resurrection, His Subsequent Appearances, And His\n Ascension.\nNote On The Resurrection.\nAn Account Of The Trial Of Jesus.\nThe Jewish Account Of The Trial Of Jesus. By Mr. Salvador.\nThe Trial Of Jesus Before Caiaphas And Pilate.\n Preface.\n Analysis Of The Chapter Of Mr. Salvador, Entitled \u201cThe Administration\n Of Justice\u201d Among The Jews.\n Trial Of Jesus.\nFootnotes\n\n\n\n\n\n\nADVERTISEMENT.\n\n\nIn introducing to the notice of the British Public, Mr. Professor\nGREENLEAF\u2019S Harmony of the Four Gospels, the publishers have much\nsatisfaction in announcing, that it has become a Standard Work in the\nUnited States of America: and its intrinsic value has induced them to make\nit known, in the hope of promoting its circulation, in this country.\n\nThe spirit of infidelity is far more restless and active on the other side\nof the Atlantic, than, happily, it has been in our highly-favoured land:\nand, in consequence, it has called forth some of the most able and\npowerful minds to correct and subdue it. Among these advocates of Divine\nRevelation, the profound lawyer, Professor Greenleaf, holds a most\nhonourable and distinguished place; and his work may justly be regarded as\ncombining sound and practical knowledge with well-directed zeal and piety.\nIts character has been very fairly appreciated in two leading North\nAmerican journals, from which the following extracts are made, as\nindicative of its contents, and also of the high estimation in which its\nlearned author is deservedly held in his own country.\n\n\n EXTRACT OF A NOTICE OF PROFESSOR GREENLEAF ON THE FOUR GOSPELS,\n OCTOBER 24, 1846, IN \u201cTHE NEW YORK OBSERVER.\u201d\n\n The Author is a lawyer, very learned in his profession, acute,\n critical and used to raising and meeting practical doubts. Author\n of a treatise on the law of evidence, which has already become a\n classic in the hands of the profession which he adorns, and\n teaches in one of the Law Seminaries which do honour to our\n country in the eyes of Europe, he brings rare qualifications for\n the task he assumes. That he should, with the understanding and\n from the heart, accept the Gospel as the truth, avow it as his\n Hope, and seek to discharge a duty to his fellow-men by laying\n before them the grounds on which he founds this acceptance and\n this hope, are cheering circumstances to the Christian, and\n present strong appeals to the indifferent.\n\n To his profession, to the lawyers of the country, however, this\n work makes a strong appeal. They are a very secular profession.\n Their business is almost wholly conversant with material\n interests. Their time is absorbed in controversies, of passion, or\n of interest. Acute, critical, and disputatious, they apparently\n present a field unpropitious for the acceptance of a religion,\n spiritual, disinterested, and insisting on perfect holiness.\n Still, they necessarily need to know and must enforce the rules of\n finding truth and justice; the principles for ascertaining truth\n and dispensing justice are the great subjects of all their\n discussions, so far as they are discussions of any general\n principle. From this cause it is, that this profession has\n numbered among its members, in every age, Christians of great\n eminence, and in our own day and country, we cannot turn to the\n eminent men of this profession in any large community, without the\n satisfaction of finding our Faith embraced by those whose habits\n of practical as well as speculative investigation render them\n evidently the best able to appreciate its claims and to detect any\n imperfections in its proof.\n\n So we trust it always may be; and we are assured that the best\n models of the mode of investigating matters of legal controversy\n as the proof of facts, are writings on the evidences. Paley\u2019s\n treatise and that of Chalmers, on the oral testimony in favour of\n Christ\u2019s mission, Paley\u2019s examination of the writings of the\n apostle Paul, are, we are assured, the best models extant for\n forming the habit of examining oral and documentary evidence.\n These are subjects on which it is of vital importance, in a\n secular view, that a lawyer\u2019s habits should be right: in a\n spiritual view the importance is unspeakable. Mr. Greenleaf has\n doubtless felt this truth, and has also felt that his position\n would give to his labours some authority with his brethren and\n with the public. He has given himself honourably to the labour,\n and spread its results before the world.\n\n It is long since Infidelity has found its advocates among the\n truly learned. Among the guesses and speculations of a small\n portion of unsanctified medical men, she still finds now and then\n a champion. Historians and philosophers have long since discussed\n her pretensions. And now from the Jurists and Lawyers, the\n practical masters of this kind of investigation, works are\n appearing, whereby not only an earnest reception of the Gospel is\n manifested, but the mode and means of action and of credit by\n which all human affairs are governed.\n\n We lose in respect to our own investigations on this subject by\n its very sacredness. We have an idle dread, that it is not open to\n free investigation: to severe practical tests. We need to be\n invited, to be pressed to examine this subject freely. Dr.\n Chalmers in one department of this inquiry has led the way. Mr.\n Greenleaf in another has also presented an example. And it will\n not be competent, after these men have thus investigated and\n taught the rules and laws of investigation, for any man who is not\n willing to arrogate superior claims to learning and ability, to\n turn aside superciliously from an examination of the Gospels.\n\n Such are our views of this work, which we commend to all: to the\n legal profession, from the character of its topics and the rank of\n its author: to men desirous of knowledge, in every rank in life,\n because of its presenting this subject under such a treatment as\n every-day practical questions are treated with. It does not touch\n the intrinsic evidences of the Gospel: those which to the believer\n are, after all, the highest proofs. But it is to be remembered,\n that these are proofs which are not satisfactory until an\n examination of the outward evidences has led men to the\n conviction, that the Gospels cannot be false.\n\n FROM THE \u201cNORTH AMERICAN REVIEW.\u201d\n\n _Professor Greenleaf on the Gospels, and Strauss\u2019 __\u201c__Life of\n Jesus.__\u201d_\u2014Of course we place the titles of these two books\n together only by way of contrast. They relate, it is true, to the\n same general subject; but it is hard to conceive of two works more\n unlike in their scope, character, and purpose. The object of the\n one is to prove, and of the other to disprove, the Christian\n religion. The one is the production of an able and profound\n lawyer, a man who has grown grey in the halls of justice and the\n schools of jurisprudence,\u2014a writer of the highest authority on\n legal subjects, whose life has been spent in weighing testimony\n and sifting evidence, and whose published opinions on the rules of\n evidence are received as authoritative in all the English and\n American tribunals,\u2014for fourteen years the highly respected\n colleague of the late Mr. Justice Story, and now the honoured head\n of the most distinguished and prosperous school of English law in\n the world. The other is the work of a German professor and\n speculatist, also profoundly learned in his way,\u2014an ingenious and\n erring framer of theories of the most striking character, almost\n unheard of till his brain either conceived them or gave them\n currency, though relating to topics with which men have been\n familiar for eighteen centuries,\u2014a subtle controversialist, whose\n work, as he himself avows, is deeply tinged with the most strongly\n marked peculiarities of the philosophy and theology of his\n countrymen. We presume the most ardent admirer of Dr. Strauss will\n not object to our characterising the two works as excellent\n specimens, the one of clear and shrewd English common sense, the\n other of German erudition, laborious diligence, and fertility in\n original speculation. And if the subject of inquiry were one that\n involved his own temporal and immediate interests, and it were\n necessary to determine which of these two writers would give the\n wiser and safer counsel, or the more trustworthy opinion, we\n suppose the same person would agree with us in making the choice.\n\n\nOn the publishers announcing to Professor Greenleaf their wish to\nintroduce his Harmony to the notice of the British Public, he with equal\npromptitude and kindness communicated to them some important additions to\nhis Introduction, and also numerous valuable notes, more particularly\nadapted to the use of Theological Students. These are now printed for the\nfirst time: and at the suggestion of a very eminent and learned clergyman\nof the Established Church, the publishers have added in an Appendix an\naccurate and elegant translation of the late learned French Advocate, A.\nM. J. J. Dupin\u2019s Refutation of the eminent Jewish writer, Joseph\nSalvador\u2019s \u201cTrial and Condemnation of Jesus,\u201d executed by the late\ndistinguished American Lawyer and Statesman, JOHN PICKERING, LL.D.,\nCounsellor at Law, and President of the American Academy of Arts and\nSciences (sometime Secretary to the American Embassy in this country); who\nhas most truly characterised M. Dupin\u2019s examination of Salvador, as being\n\u201cconducted with an ability, learning, animation, and interest, that leave\nnothing to be desired.\u201d\n\n\n\n\n\nTO THE MEMBERS OF THE LEGAL PROFESSION.\n\n\nGENTLEMEN,\n\nThe subject of the following work I hope will not be deemed so foreign to\nour professional pursuits, as to render it improper for me to dedicate it,\nas I now respectfully do, to you. If a close examination of the evidences\nof Christianity may be expected of one class of men more than another, it\nwould seem incumbent on us, who make the law of evidence one of our\npeculiar studies. Our profession leads us to explore the mazes of\nfalsehood, to detect its artifices, to pierce its thickest veils, to\nfollow and expose its sophistries, to compare the statements of different\nwitnesses with severity, to discover truth and separate it from error. Our\nfellow-men are well aware of this; and probably they act upon this\nknowledge more generally, and with a more profound repose, than we are in\nthe habit of considering. The influence, too, of the legal profession upon\nthe community is unquestionably great; conversant, as it daily is, with\nall classes and grades of men, in their domestic and social relations, and\nin all the affairs of life, from the cradle to the grave. This influence\nwe are constantly exerting for good or ill; and hence, to refuse to\nacquaint ourselves with the evidences of the Christian religion, or to act\nas though, having fully examined, we lightly esteemed them, is to assume\nan appalling amount of responsibility.\n\nThe things related by the Evangelists are certainly of the most momentous\ncharacter, affecting the principles of our conduct here, and our happiness\nfor ever. The religion of Jesus Christ aims at nothing less than the utter\noverthrow of all other systems of religion in the world; denouncing them\nas inadequate to the wants of man, false in their foundations, and\ndangerous in their tendency. It not only solicits the grave attention of\nall, to whom its doctrines are presented, but it demands their cordial\nbelief, as a matter of vital concernment. These are no ordinary claims;\nand it seems hardly possible for a rational being to regard them with even\na subdued interest; much less to treat them with mere indifference and\ncontempt. If not true, they are little else than the pretensions of a bold\nimposture, which, not satisfied with having already enslaved millions of\nthe human race, seeks to continue its encroachments upon human liberty,\nuntil all nations shall be subjugated under its iron rule. But if they are\nwell founded and just, they can be no less than the high requirements of\nHeaven, addressed by the voice of God to the reason and understanding of\nman, concerning things deeply affecting his relations to his sovereign,\nand essential to the formation of his character and of course to his\ndestiny, both for this life and for the life to come. Such was the\nestimate taken of religion, even the religion of pagan Rome, by one of the\ngreatest lawyers of antiquity, when he argued that it was either nothing\nat all, or was everything. _Aut undique religionem tolle, aut usquequaque\nconserva._(1)\n\nWith this view of the importance of the subject, and in the hope that the\npresent work may in some degree aid or at least incite others to a more\nsuccessful pursuit of this interesting study, it is submitted to your kind\nregard, by\n\nYour obedient servant,\nSIMON GREENLEAF.\n\nHARVARD UNIVERSITY,\nDANE HALL, _May 1, 1846_.\n\n\n\n\n\nCONTENTS AND SYNOPSIS OF THE HARMONY.\n\n\n_The figures in the first column refer to the corresponding Sections in_\nNEWCOME\u2019S HARMONY. _Those in the second column to the Sections in this\nWork._\n\nSect. Sect. Contents. Matt. Mark Luke John\n Part I.\n EVENTS CONNECTED\n WITH THE BIRTH\n AND CHILDHOOD OF\n OUR LORD.\n TIME: _About\n thirteen and a\n half years._\n1 1 Preface to Luke\u2019s 1, 1-4\n Gospel.\n3 2 An Angel appears 1, 5-25\n to Zacharias.\n _Jerusalem._\n4 3 An Angel appears 1,\n to Mary. 26-38\n _Nazareth._\n5 4 Mary visits 1,\n Elizabeth. 39-56\n _Juttah._\n6 5 Birth of John the 1,\n Baptist. 57-80\n _Juttah._\n7, 8 6 An Angel appears 1,\n to Joseph. 18-25\n _Nazareth._\n8 7 The Birth of 2, 1-7\n Jesus.\n _Bethlehem._\n10 8 An Angel appears 2, 8-20\n to the Shepherds.\n _Near Bethlehem._\n11, 9 The circumcision 2,\n12 of Jesus, and his 21-38\n presentation in\n the Temple.\n _Bethlehem._\n _Jerusalem._\n13 10 The Magi. 2, 1-12\n _Jerusalem._\n _Bethlehem._\n13 11 The flight into 2, 2,\n Egypt. Herod\u2019s 13-23 39-40\n cruelty. The\n return.\n _Bethlehem._\n _Nazareth._\n14 12 At twelve years 2,\n of age Jesus goes 41-52\n to the Passover.\n _Jerusalem._\n9 13 The Genealogies. 1, 1-17 3,\n 28-38\n\n Part II.\n ANNOUNCEMENT AND\n INTRODUCTION OF\n OUR LORD\u2019S PUBLIC\n MINISTRY.\n TIME: _About one\n year._\n15 14 The Ministry of 3, 1-12 1, 1-8 3, 1-18\n John the Baptist.\n The Desert. _The\n Jordan._\n16 15 The Baptism of 3, 1, 9-11 3,\n Jesus. _The 13-17 21-23\n Jordan._\n17 16 The Temptation. 4, 1-11 1, 12, 4, 1-13\n _Desert of 13\n Judea._\n2 17 Preface to John\u2019s 1, 1-18\n Gospel.\n18 18 Testimony of John 1,\n the Baptist to 19-34\n Jesus. _Bethany\n beyond Jordan._\n18 19 Jesus gains 1,\n Disciples. _The 35-52\n Jordan._\n _Galilee?_\n19 20 The Marriage at 2, 1-12\n Cana of Galilee.\n\n Part III.\n\n OUR LORD\u2019S FIRST\n PASSOVER, AND THE\n SUBSEQUENT\n TRANSACTIONS\n UNTIL THE SECOND.\n TIME: _One year._\n\n20 21 At the Passover 2,\n Jesus drives the 13-25\n Traders out of\n the Temple.\n _Jerusalem._\n21 22 Our Lord\u2019s 3, 1-21\n discourse with\n Nicodemus.\n _Jerusalem._\n22 23 Jesus remains in 3,\n Judea and 22-36\n baptizes. Further\n testimony of John\n the Baptist.\n23 24 Jesus departs 4, 12. 1, 14. 4, 14. 4, 1-3\n into Galilee 14, 3-5 6, 3, 19,\n after John\u2019s 17-20 20.\n imprisonment\n23 25 Our Lord\u2019s 4, 4-42\n discourse with\n the Samaritan\n woman. Many of\n the Samaritans\n believe on him.\n _Shechem_ or\n _Neapolis_.\n24 26 Jesus teaches 4, 17 1, 14. 4, 14, 4,\n publicly in 15 15 43-45\n Galilee.\n24 27 Jesus again at 4,\n Cana, where he 46-54\n heals the son of\n a nobleman lying\n ill at Capernaum.\n _Cana of\n Galilee._\n25 28 Jesus at 4, 4,\n Nazareth; he is 13-16 16-31\n there rejected,\n and fixes his\n abode at\n Capernaum.\n26 29 The call of Simon 4, 1, 5, 1-11\n Peter and Andrew, 18-22 16-20\n and of James and\n John, with the\n miraculous\n draught of\n fishes. _Near\n Capernaum._\n27 30 The healing of a 1, 4,\n Demoniac in the 21-28 31-37\n Synagogue.\n _Capernaum_\n28 31 The healing of 8, 1, 4,\n Peter\u2019s wife\u2019s 14-17 29-34 38-41\n mother, and many\n others.\n _Capernaum._\n28 32 Jesus with his 4, 1, 4,\n Disciples goes 23-25 35-39 42-44\n from Capernaum\n throughout\n Galilee.\n29 33 The healing of a 8, 2-4 1, 5,\n Leper. _Galilee._ 40-45 12-16\n30 34 The healing of a 9, 2-8 2, 1-12 5,\n Paralytic. 17-26\n _Capernaum._\n31 35 The call of 9, 9 2, 13, 5, 27,\n Matthew. 14\n _Capernaum._\n\n Part IV.\n\n OUR LORD\u2019S SECOND\n PASSOVER, AND THE\n SUBSEQUENT\n TRANSACTIONS\n UNTIL THE THIRD.\n\n TIME: _One year._\n\n32 36 The Pool of 5, 1-47\n Bethesda; the\n healing of the\n infirm man; and\n our Lord\u2019s\n subsequent\n discourse.\n _Jerusalem._\n33 37 The Disciples 12, 1-8 2, 6, 1-5\n pluck ears of 23-28\n grain on the\n Sabbath. _On the\n way to Galilee?_\n34 38 The healing of 12, 3, 1-6 6, 6-11\n the withered hand 9-14\n on the Sabbath.\n _Galilee._\n34 39 Jesus arrives at 12, 3, 7-12\n the Sea of 15-21\n Tiberias, and is\n followed by\n multitudes. _Lake\n of Galilee._\n35 40 Jesus withdraws 10, 3, 6,\n to the Mountain, 2-4, 13-19 12-19\n and chooses the\n Twelve; the\n multitudes follow\n him. _Near\n Capernaum._\n36 41 The Sermon on the 5,1,-8,1 6,\n Mount. _Near 20-49\n Capernaum._\n37 42 The healing of 8, 5-13 7, 1-10\n the Centurion\u2019s\n servant.\n _Capernaum._\n38 43 The raising of 7,\n the Widow\u2019s son. 11-17\n _Nain._\n39 44 John the Baptist 11, 2-19 7,\n in prison sends 18-35\n Disciples to\n Jesus. _Galilee._\n _Capernaum?_\n40 45 Reflections of 11,\n Jesus on 20-30\n appealing to his\n mighty Works.\n _Capernaum._\n41 46 While sitting at 7,\n meat with a 36-50\n Pharisee, Jesus\n is anointed by a\n woman who had\n been a sinner.\n _Capernaum?_\n42 47 Jesus, with the 8, 1-3\n Twelve, makes a\n second circuit in\n Galilee.\n42 48 The healing of a 12, 3, 11, 14,\n Demoniac. The 22-37 19-30 15,\n Scribes and 17-23\n Pharisee\n blaspheme.\n _Galilee._\n43, 49 The Scribes and 12, 11, 16,\n44 Pharisees seek a 38-45 24-36\n sign. Our Lord\u2019s\n reflections.\n _Galilee._\n45 50 The true 12, 3, 8,\n Disciples of 46-50 31-35 19-21\n Christ his\n nearest\n relatives.\n _Galilee._\n46 51 At a Pharisee\u2019s 11,\n table, Jesus 37-54\n denounces woes\n against the\n Pharisees and\n others.\n _Galilee._\n47 52 Jesus discourses 12,\n to his Disciples 1-59\n and the\n multitude.\n _Galilee._\n48 53 The slaughter of 13, 1-9\n certain\n Galileans.\n Parable of the\n barren Fig-tree.\n _Galilee._\n49 54 Parable of the 13, 1-23 4, 1-25 8, 4-18\n Sower. _Lake of\n Galilee._ _Near\n Capernaum?_\n49 55 Parable of the 13, 4,\n Tares. Other 24-53 26-34\n Parables. _Near\n Capernaum?_\n50 56 Jesus directs to 8, 18-27 4, 8,\n cross the Lake. 35-41 22-25,\n Incidents. The 9,\n tempest stilled. 57-62\n _Lake of\n Galilee._\n51 57 The two Demoniacs 8, 5, 1-21 8,\n of Gadara. _S. E. 28-34, 26-40\n coast of the Lake 9, 1\n of Galilee._\n52 58 Levi\u2019s Feast. 9, 10-17 2, 5,\n _Capernaum._ 15-22 29-39\n52 59 The raising of 9, 18-26 5, 8,\n Jairus\u2019s 22-43 41-56\n daughter. The\n woman with a\n bloody flux.\n _Capernaum._\n53, 60 Two blind men 9, 27-34\n54 healed, and a\n dumb spirit cast\n out. _Capernaum?_\n55 61 Jesus again at 13, 6, 1-6\n Nazareth, and 54-58\n again rejected.\n56, 62 A third circuit 9, 6, 6-13 9, 1-6\n57, in Galilee. The 35-38,\n58, Twelve instructed 10, 1,\n59 and sent forth. 5-42,\n _Galilee._ 11, 1\n60, 63 Herod holds Jesus 14, 1, 6, 9, 7-9\n61 to be John the 2, 6-12 14-16,\n Baptist, whom he 21-29\n had just before\n beheaded.\n _Galilee?_\n _Perea._\n62, 64 The Twelve 14, 6, 9, 6, 1-14\n63 return, and Jesus 13-21 30-44 10-17\n retires with them\n across the Lake.\n Five thousand are\n fed. _Capernaum._\n _N. E. coast of\n the Lake of\n Galilee._\n64 65 Jesus walks upon 14, 6, 6,\n the water. _Lake 22-36 45-56 15-21\n of Galilee._\n _Gennesareth._\n65, 66 Our Lord\u2019s 6,\n83 discourse to the 22-71,\n multitude in the 7, 1\n Synagogue at\n Capernaum. Many\n Disciples turn\n back. Peter\u2019s\n profession of\n faith.\n _Capernaum._\n\n Part V.\n\n FROM OUR LORD\u2019S\n THIRD PASSOVER\n UNTIL HIS FINAL\n DEPARTURE FROM\n GALILEE AT THE\n FESTIVAL OF\n TABERNACLES.\n\n TIME: _Six\n months._\n\n66 67 Our Lord 15, 1-20 7, 1-23\n justifies his\n disciples for\n eating with\n unwashen hands.\n Pharisaic\n Traditions.\n _Capernaum._\n67 68 The daughter of a 15, 7,\n Syrophenician 21-28 24-30\n woman is healed.\n _Region of Tyre\n and Sidon._\n68, 69 A deaf and dumb 15, 7,\n69 man healed; also 29-38 31-37,\n many others. Four 8, 1-9\n thousand are fed.\n _The Decapolis._\n69, 70 The Pharisees and 15, 39, 8,\n70 Sadducees again 16, 1-4 10-12\n require a sign.\n (See \u00a7 49.) _Near\n Magdala._\n71 71 The Disciples 16, 4-12 8,\n cautioned against 13-21\n the leaven of the\n Pharisees, etc.\n _N. E. coast of\n the Lake of\n Galilee._\n72 72 A blind man 8,\n healed. 22-26\n _Bethsaida._\n (_Julias_).\n73 73 Peter and the 16, 8, 9,\n rest again 13-20 27-30 18-21\n profess their\n faith in Christ.\n (See \u00a7 66.)\n _Region of\n Cesarea\n Philippi._\n74 74 Our Lord 16, 8, 9,\n foretells his own 21-28 31-38, 22-27\n death and 9, 1\n resurrection, and\n the trials of his\n followers.\n _Region of\n Cesarea\n Philippi._\n75 76 The 17, 9, 2-13 9,\n Transfiguration. 1-13, 28-36\n Our Lord\u2019s\n subsequent\n discourse with\n the three\n Disciples.\n _Region of\n Cesarea\n Philippi._\n76 76 The healing of a 17, 9, 9,\n Demoniac, whom 14-21 14-29 37-43\n the Disciples\n could not heal.\n _Region of\n Cesarea\n Philippi._\n77 77 Jesus again 17, 22, 9, 9,\n foretells his own 2 30-32 43-45\n death and\n resurrection (See\n \u00a7 74.) _Galilee._\n78 78 The tribute-money 17, 9, 33\n miraculously 24-27\n provided.\n _Capernaum._\n79 79 The Disciples 18, 1-35 9, 9,\n contend who 33-50 46-50\n should be\n greatest. Jesus\n exhorts to\n humility,\n forbearance, and\n brotherly love.\n _Capernaum._\n80 80 The Seventy 10,\n instructed and 1-16\n sent out.\n _Capernaum._\n81, 81 Jesus goes up the 9, 7, 2-10\n95 Festival of 51-56\n Tabernacles. His\n final departure\n from Galilee.\n Incidents in\n Samaria.\n95, 82 Ten Lepers 17,\n96 cleansed. 11-19\n _Samaria._\n\n Part VI.\n\n THE FESTIVAL OF\n THE TABERNACLES\n AND THE\n SUBSEQUENT\n TRANSACTIONS\n UNTIL OUR LORD\u2019S\n ARRIVAL AT\n BETHANY, SIX DAYS\n BEFORE THE FOURTH\n PASSOVER.\n\n TIME: _Six months\n less one week._\n\n81 83 Jesus at the 7,\n Festival of 11-53,\n Tabernacles. His 8, 1\n public teaching.\n _Jerusalem._\n82 84 The woman taken 8, 2-11\n in Adultery.\n _Jerusalem._\n83 85 Further public 8,\n teaching of our 12-59\n Lord. He reproves\n the unbelieving\n Jews, and escapes\n from their hands.\n _Jerusalem._\n86 86 A lawyer 10,\n instructed. Love 25-37\n to our neighbour\n defined. Parable\n of the Good\n Samaritan. _Near\n Jerusalem._\n99 87 Jesus in the 10,\n house of Martha 38-42\n and Mary.\n _Bethany._\n87 88 The Disciples 11,\n again taught how 1-13\n to pray. _Near\n Jerusalem._\n85 89 The Seventy 10,\n return. 17-24\n _Jerusalem?_\n84 90 A man born blind 9,\n is healed on the 1-41,\n Sabbath. Our 10,\n Lord\u2019s subsequent 1-21\n discourses.\n _Jerusalem._\n100, 91 Jesus in 10,\n101 Jerusalem at the 22-42\n Festival of\n Dedication. He\n retires beyond\n Jordan.\n _Jerusalem._\n _Bethany beyond\n Jordan._\n102 92 The raising of 11,\n Lazarus. 1-46\n _Bethany._\n102 93 The counsel of 11,\n Caiaphas against 47-54\n Jesus. He retires\n from Jerusalem.\n _Jerusalem._\n _Ephraim._\n103, 94 Jesus beyond 19, 1. 2 10, 1 13,\n88 Jordan is 10-21\n followed by\n multitudes. The\n healing of the\n infirm woman on\n the Sabbath.\n _Valley of\n Jordan._ _Perea._\n89 95 Our Lord goes 13,\n teaching and 22-35\n journeying\n towards\n Jerusalem. He is\n warned against\n Herod. _Perea._\n90 96 Our Lord dines 14,\n with a chief 1-24\n Pharisee on the\n Sabbath.\n Incidents.\n _Perea._\n91 97 What is required 14,\n of true 25-35\n Disciples.\n _Perea._\n92 98 Parables of the 15,\n Lost Sheep, etc. 1-32\n Parable of the\n Prodigal Son.\n _Perea._\n93 99 Parable of the 16,\n Unjust Steward. 1-13\n _Perea._\n93 100 The Pharisees 16,\n reproved. Parable 14-31\n of the Rich Man\n and Lazarus.\n _Perea._\n94 101 Jesus inculcates 17,\n forbearance, 1-10\n faith, humility.\n _Perea._\n97 102 Christ\u2019s coming 17,\n will be sudden. 20-37\n _Perea._\n98 103 Parables. The 18,\n importunate 1-14\n Widow. The\n Pharisee and\n Publican.\n _Perea._\n103 104 Precepts 19, 3-12 10,\n respecting 2-12\n divorce. _Perea._\n104 105 Jesus receives 19, 10, 18,\n and blesses 13-15 13-16 15-17\n little Children.\n _Perea._\n105 106 The rich Young 19, 10, 18,\n Man. Parable of 16-30, 17-31 18-30\n the Labourers in 20, 1-16\n the Vineyard.\n _Perea._\n106 107 Jesus a third 20, 10, 18,\n time foretells 17-19 32-34 31-34\n his Death and\n Resurrection.\n (See \u00a7 74, \u00a7 77.)\n _Perea._\n107 108 James and John 20, 10,\n prefer their 20-28 35-45\n ambitious\n request. _Perea._\n108 109 The healing of 20, 10, 18,\n two blind men 29-34 46-52 35-43,\n near Jericho. 19, 1\n109 110 The visit to 19,\n Zaccheus. Parable 2-28\n of the ten Minae.\n _Jericho._\n110 111 Jesus arrives at 11,\n Bethany six days 55-57,\n before the 12,\n Passover. 1.9-11\n\n Part VII.\n\n OUR LORD\u2019S PUBLIC\n ENTRY INTO\n JERUSALEM, AND\n THE SUBSEQUENT\n TRANSACTIONS\n BEFORE THE FOURTH\n PASSOVER.\n\n TIME: _Five\n days._\n\n111 112 Our Lord\u2019s public 21, 11, 19, 12,\n Entry into 1-11, 1-11 29-44 12-19\n Jerusalem. 14-17\n _Bethany._\n112 113 The barren 21, 12. 11, 19,\n Fig-tree. The 13, 18. 12-19 45-48,\n cleansing of the 19 21,\n Temple. _Bethany, 37.38\n Jerusalem._\n113 114 The barren 21, 11, 20.\n Fig-tree withers 20-22 2\n away. _Between\n Bethany and\n Jerusalem._\n114 115 Christ\u2019s 21, 11, 20, 1-8\n authority 23-32 27-33\n questioned.\n Parable of the\n Two Sons.\n _Jerusalem._\n114 116 Parable of the 21, 12, 20,\n wicked 33-46 1-12 9-19\n husbandmen.\n _Jerusalem._\n114 117 Parable of the 22, 1-14\n Marriage of the\n King\u2019s Son.\n _Jerusalem._\n115 118 Insidious 22, 12, 20,\n question of the 15-22 13-17 20-26\n Pharisees:\n Tribute to C\u00e6sar.\n _Jerusalem._\n115 119 Insidious 22, 12, 20,\n question of the 23-33 18-27 27-40\n Sadducees: The\n Resurrection.\n _Jerusalem._\n115 120 A lawyer 22, 12,\n questions Jesus. 34-40 28-34\n The two great\n Commandments.\n _Jerusalem._\n115 121 How is Christ the 22, 12, 20,\n son of David? 41-46 35-37 41-44\n _Jerusalem._\n116 122 Warnings against 23, 1-12 12, 20,\n the evil example 38.39 45.46\n of the Scribes\n and Pharisees.\n _Jerusalem._\n116 123 Woes against the 23, 12, 40 20, 47\n Scribes and 13-39\n Pharisees.\n Lamentation over\n Jerusalem.\n _Jerusalem._\n117 124 The Widow\u2019s mite. 12, 21, 1-4\n _Jerusalem._ 41-44\n111 125 Certain Greeks 12,\n desire to see 20-36\n Jesus.\n _Jerusalem._\n111 126 Reflections upon 12,\n the unbelief of 37-50\n the Jews.\n _Jerusalem._\n118 127 Jesus, on taking 24, 1-14 13, 21,\n leave of the 1-13 5-19\n Temple, foretells\n its destruction\n and the\n persecution of\n his Disciples.\n _Jerusalem. Mount\n of Olives._\n118 128 The signs of 24, 13, 21,\n Christ\u2019s coming 15-42 14-37 20-36\n to destroy\n Jerusalem, and\n put an end to the\n Jewish State and\n Dispensation.\n _Mount of\n Olives._\n118 129 Transition to 24,\n Christ\u2019s final 43-51,\n coming at the Day 25, 1-30\n of Judgment.\n Exhortation to\n watchfulness.\n Parables: The ten\n Virgins. The five\n Talents. _Mount\n of Olives._\n119 130 Scenes of the 25,\n Judgment Day. 31-46\n _Mount of\n Olives._\n120 131 The Rulers 26, 1-16 14, 22, 1-6 12, 2-8\n conspire. The 1-11\n supper at\n Bethany.\n Treachery of\n Judas.\n _Jerusalem._\n _Bethany._\n121 132 Preparation for 26, 14, 22,\n the Passover. 17-19 12-16 7-13\n _Bethany._\n _Jerusalem._\n\n Part VIII.\n\n THE FOURTH\n PASSOVER; OUR\n LORD\u2019S PASSION;\n AND THE\n ACCOMPANYING\n EVENTS UNTIL THE\n END OF THE JEWISH\n SABBATH.\n\n TIME: _Two days._\n\n122 133 The Passover 26, 20 14, 17 22,\n Meal. Contention 14-18,\n among the Twelve. 24-30\n _Jerusalem._\n123 134 Jesus washes the 13,\n feet of his 1-20\n disciples.\n _Jerusalem,_\n124 136 Jesus point out 26, 14, 22, 13,\n the Traitor. 21-25 18-21 21-23 21-35\n Judas withdraws.\n _Jerusalem._\n125 136 Jesus foretells 26, 14, 22, 13,\n the fall of 31-35 27-31 31-38 36-38\n Peter, and the\n dispersion of the\n Twelve.\n _Jerusalem._\n126, 137 The Lord\u2019s 26, 14, 22,\n128 Supper. 26-29 22-25 19.20\n _Jerusalem._\n127, 138 Jesus comforts 14,\n129 his Disciples. 1-31\n The Holy Spirit\n promised.\n _Jerusalem._\n129 139 Christ the true 15,\n Vine. His 1-27\n Disciples hated\n by the world.\n _Jerusalem._\n129 140 Persecution 16,\n foretold. Further 1-33\n promise of the\n Holy Spirit.\n Prayer in the\n name of Christ.\n _Jerusalem._\n130 141 Christ\u2019s last 17,\n prayer with his 1-26\n disciples.\n _Jerusalem._\n131 142 The agony in 26, 30, 14, 26, 22, 18, 1\n Gethsemane. 36-46 32-42 39-46\n _Mount of\n Olives._\n132 143 Jesus betrayed, 26, 14, 22, 18,\n and made 47-56 43-52 47-53 2-12\n prisoner. _Mount\n of Olives._\n133, 144 Jesus before 26, 14, 22, 18,\n134 Caiaphas. Peter 47-56 53.54, 54-62 13-18,\n thrice denies 66-72 25-27\n him. _Jerusalem._\n134 145 Jesus before 26, 14, 22, 18,\n Caiaphas and the 59-68 55-65 63-71 19-24\n Sanhedrim. He\n declares himself\n to be the Christ;\n is condemned and\n mocked.\n _Jerusalem._\n135 146 The Sanhedrim 27, 1. 15, 1-5 23, 18,\n lead Jesus away 2, 11-14 1-5, 28-38\n to Pilate. 23,\n _Jerusalem._ 6-12\n136 147 Jesus before 23,\n Herod. 6-12\n _Jerusalem._\n138 148 Pilate seeks to 27, 15, 23, 18, 39.\n release Jesus. 15-26 6-15 13-25 40\n The Jews demand\n Barabbas.\n _Jerusalem._\n138 149 Pilate delivers 27, 15, 19, 1-3\n up Jesus to 26-30 15-19\n death. He is\n scourged and\n mocked.\n _Jerusalem._\n138 150 Pilate again 19,\n seeks to release 4-16\n Jesus.\n _Jerusalem._\n139 151 Judas repents and 27, 3-10\n hangs himself.\n _Jerusalem._\n138, 152 Jesus is led away 27, 15, 23, 19,\n140 to be crucified. 31-34 20-23 26-33 16.17\n _Jerusalem._\n141 153 The Crucifixion. 27, 15, 23, 19,\n _Jerusalem._ 35-38 24-28 33.34 18-24\n141 154 The Jews mock at 27, 15, 23, 19,\n Jesus on the 39-44 29-32, 35-37, 25-27\n Cross. He 15, 39-43\n commends his 33-37\n mother to John.\n _Jerusalem._\n141 155 Darkness 27, 23, 19,\n prevails. Christ 45-50 44-46 28-30\n expires on the\n cross.\n _Jerusalem._\n142, 156 The vail of the 27, 15, 23, 45,\n144 Temple rent, and 51-56 38-41 47-49\n graves opened.\n Judgment of the\n Centurion. The\n Women at the\n Cross.\n _Jerusalem._\n142 157 The taking down 27, 15, 23, 19,\n from the Cross. 57-61 42-47 50-56 31-42\n The burial.\n _Jerusalem._\n143 158 The Watch at the 27,\n Sepulchre. 62-66\n _Jerusalem._\n\n Part IX.\n\n OUR LORD\u2019S\n RESURRECTION, HIS\n SUBSEQUENT\n APPEARANCES, AND\n HIS ASCENSION.\n\n TIME: _Forty\n days._\n\n144 159 The Morning of 28, 2-4 16, 1\n the Resurrection.\n _Jerusalem._\n145 160 Visit of the 28, 1 16, 2-4 24, 1-3 20, 1.\n Women to the 2\n Sepulchre. Mary\n Magdalene\n returns.\n _Jerusalem._\n145 161 Vision of Angels 28, 5-7 16, 5-7 24, 4-8\n in the Sepulchre.\n _Jerusalem._\n145 162 The Women return 28, 8-10 16, 8 24,\n to the City. 9-11\n Jesus meets them.\n _Jerusalem._\n146 163 Peter and John 24, 12 20,\n run to the 3-10\n Sepulchre.\n _Jerusalem._\n147, 164 Our Lord is seen 16, 20,\n148 by Mary Magdalene 9-11 11-18\n at the Sepulchre.\n _Jerusalem._\n149 165 Report of the 28,\n Watch. 11-15\n _Jerusalem._\n150 166 Our Lord is seen 16, 24,\n of Peter. Then by 12.13 13-35\n two Disciples on\n the way to\n Emmaus.\n _Jerusalem._\n _Emmaus._\n151 167 Jesus appears in 16, 24, 20,\n the midst of the 14-18 36-49 19-23\n Apostles, Thomas\n being absent.\n _Jerusalem._\n152 168 Jesus appears in 20,\n the midst of the 24-29\n Apostles, Thomas\n being present.\n _Jerusalem._\n153 169 The Apostles go 28, 16 21,\n away into 1-24\n Galilee. Jesus\n shows himself to\n seven of them at\n the Sea of\n Tiberias.\n _Galilee._\n154 170 Jesus meets the 28,\n Apostles and 16-20\n above five\n hundred Brethren\n on a Mountain in\n Galilee.\n _Galilee._\n155 171 Our Lord is seen 16, 24,\n of James; then of 19.20 50-53\n all the Apostles.\n _Jerusalem._\n156 172 The Ascension. 20,\n _Bethany._ 30.31\n157 173 Conclusion of 21, 25\n John\u2019s Gospel.\n\n\n\n\nTable for Finding Any Passage in the Harmony.\n\n\n\nMatthew.\n\n\nChap. Verse. Sect.\ni. 1-17 13\n 18-25 6\nii. 1-12 10\n 13-23 11\niii. 1-12 14\n 13-17 15\niv. 1-11 16\n 12 24\n 13-16 28\n 17 26\n 18-22 29\n 23-25 32\nv. 1-48 41\nvi. 1-34 41\nvii. 1-29 41\nviii. 1 41\n 2-4 33\n 5-13 42\n 14-17 31\n 18-27 56\n 28-34 57\nix. 1 57\n 2-8 34\n 9 35\n 10-17 58\n 18-26 59\n 27-34 60\n 35-38 62\nx. 1 62\n 2-4 40\n 5-42 62\nxi. 1 62\n 2-19 44\n 20-30 45\nxii. 1-8 37\n 9-14 38\n 15-21 39\n 22-37 48\n 38-45 49\n 46-50 50\nxiii. 1-23 54\n 24-53 55\n 54-58 61\nxiv. 1, 2 63\n 3-5 24\n 6-12 63\n 13-21 64\n 22-36 65\nxv. 1-20 67\n 21-28 68\n 29-38 69\n 39 70\nxvi. 1-4 70\n 4-12 71\n 13-20 73\n 21-28 74\nxvii. 1-13 75\n 14-21 76\n 22, 23 77\n 24-27 78\nxviii. 1-35 79\nxix. 1, 2 94\n 3-12 104\n 13-15 105\n 16-30 106\nxx. 1-16 106\n 17-19 107\n 20-28 108\n 29-34 109\nxxi. 1-11 112\n 12-13 113\n 14-17 112\n 18-19 113\n 20-22 114\n 28-32 115\n 33-46 116\nxxii. 1-14 117\n 15-22 118\n 23-33 119\n 34-40 120\n 41-46 121\nxxiii. 1-12 122\n 13-39 123\nxxiv. 1-14 127\n 15-42 128\n 43-51 129\nxxv. 1-30 129\n 31-46 130\nxxvi. 1-16 131\n 17-19 132\n 20 133\n 21-25 135\n 26-29 137\n 30 142\n 31-35 136\n 36-46 142\n 47-56 143\n 57, 58 144\n 59-68 145\n 69-75 144\nxxvii 1, 2 146\n 3-10 151\n 11-14 146\n 15-26 148\n 26-30 149\n 31-34 152\n 35-38 153\n 39-44 154\n 45-50 155\n 51-56 156\n 57-61 157\n 62-66 158\nxxviii. 1 160\n 2-4 159\n 5-7 161\n 8-10 162\n 11-15 165\n 16 169\n 16-20 170\n\n\n\nMark.\n\n\nChap. Verse. Sect.\ni. 1-8 14\n 9-11 15\n 12, 13 16\n 14 24\n 14, 15 26\n 16-20 29\n 21-28 30\n 29-34 31\n 35-39 32\n 40-45 33\nii. 1-12 34\n 13, 14 35\n 15-22 58\n 23-28 37\niii. 1-6 38\n 7-12 39\n 13-19 40\n 19-30 48\n 31-35 50\niv. 1-25 54\n 26-34 55\n 35-41 56\nv. 1-21 57\n 22-43 59\nvi. 1-6 61\n 6-13 62\n 14-16 63\n 17-20 24\n 21-29 63\n 30-44 64\n 45-56 65\nvii. 1-23 67\n 24-30 68\n 31-37 69\nviii 1-9 69\n 10-12 70\n 13-21 71\n 22-26 72\n 27-30 73\n 31-38 74\nix. 1 74\n 2-13 75\n 14-29 76\n 30-32 77\n 33 78\n 33-50 79\nx. 1 94\n 2-12 104\n 13-16 105\n 17-31 106\n 32-34 107\n 35-45 108\n 46-52 109\nxi. 1-11 112\n 12-19 113\n 20-26 114\n 27-33 115\nxii. 1-12 116\n 13-17 118\n 18-27 119\n 28-34 120\n 35-37 121\n 38, 39 122\n 40 123\n 41-44 124\nxiii. 1-13 127\n 14-37 128\nxiv. 1-11 131\n 12-16 132\n 17 133\n 18-21 135\n 22-25 137\n 26 142\n 27-31 136\n 32-42 142\n 43-52 143\n 53, 54 144\n 55-65 145\n 66-72 144\nxv. 1-5 146\n 6-15 148\n 15-19 149\n 20-23 152\n 24-28 153\n 29-32 154\n 33-37 155\n 38-41 156\n 42-47 157\nxvi. 1 159\n 2-4 160\n 5-7 161\n 8 162\n 9-11 164\n 12, 13 166\n 14-18 167\n 19, 20 172\n\n\n\nLuke.\n\n\nChap. Verse. Sect.\ni. 1-4 1\n 5-25 2\n 26-38 3\n 39-56 4\n 57-80 5\nii. 1-7 7\n 8-20 8\n 21-38 9\n 39, 40 11\n 41-52 12\niii. 1-18 14\n 19-20 24\n 21-23 15\n 23-38 13\niv. 1-13 16\n 14 24\n 14, 15 26\n 16-31 28\n 31-37 30\n 38-41 31\n 42-44 32\nv. 1-11 29\n 12-16 33\n 17-26 34\n 27, 28 35\n 29-39 58\nvi. 1-5 37\n 6-11 38\n 12-19 40\n 20-26 41\n 27-30 41\n 31 41\n 32-36 41\n 37-49 41\nvii. 1-10 42\n 11-17 43\n 18-35 44\n 36-50 46\nviii. 1-3 47\n 4-18 54\n 19-21 50\n 22-25 56\n 26-40 57\n 41-56 59\nix. 1-6 62\n 7-9 63\n 10-17 64\n 18-21 73\n 22-27 74\n 28-36 75\n 37-43 76\n 43-45 77\n 46-50 79\n 51-56 81\n 57-62 56\nx. 1-16 80\n 17-24 89\n 25-37 86\n 38-42 87\nxi. 1-13 88\n 14, 15 48\n 16 49\n 17-23 48\n 24-28 49\n 29-36 49\n 37-54 51\nxii. 1-59 52\nxiii. 1-9 53\n 10-21 94\n 22-35 95\nxiv. 1-24 96\n 25-35 97\nxv. 1-32 98\nxvi. 1-13 99\n 14-31 100\nxvii. 1-10 101\n 11-19 82\n 20-37 102\nxviii. 1-14 103\n 15-17 105\n 18-30 106\n 31-34 107\n 35-43 109\nxix. 1 109\n 2-28 110\n 29-44 112\n 45-18 113\nxx. 1-8 115\n 9-19 116\n 20-26 118\n 27-40 119\n 41-44 121\n 45-46 122\n 47 123\nxxi. 1-4 124\n 5-19 127\n 20-36 128\n 37, 38 118\nxxii. 1-6 131\n 7-13 132\n 14-18 133\n 19, 20 137\n 21-23 135\n 24-30 133\n 31-38 136\n 39-46 142\n 47-53 143\n 54-62 144\n 63-71 145\nxxiii. 1-5 146\n 6-12 147\n 13-25 148\n 26-33 152\n 33-34 153\n 35-37 154\n 38 153\n 39-43 154\n 44-46 155\n 45 156\n 47-49 156\n 50-56 157\nxxiv. 1-3 160\n 4-8 161\n 9-11 162\n 12 163\n 13-35 166\n 36-49 167\n 50-53 172\n\n\n\nJohn.\n\n\nChap. Verse. Sect.\ni. 1-18 17\n 19-34 18\n 35-52 19\nii. 1-12 20\n 13-25 21\niii. 1-21 22\n 22-36 23\niv. 1-3 24\n 4-42 25\n 43-45 26\n 46-54 27\nv. 1-47 36\nvi. 1-14 64\n 15-21 65\n 22-71 66\nvii. 1 66\n 2-10 81\n 11-53 83\nviii. 1 83\n 2-11 84\n 12-59 85\nix. 1-41 90\n 1-21 90\n 22-42 91\nxi. 1-46 92\n 47-54 93\n 55-57 111\nxii. 1 111\n 2-8 131\n 9-11 111\n 12-19 112\n 20-36 125\n 37-50 126\nxiii. 1-20 134\n 21-35 135\n 36-38 136\nxiv. 1-31 138\nxv. 1-27 139\nxvi. 1-33 140\nxvii. 1-26 141\nxviii. 1 142\n 2-12 143\n 13-18 144\n 19-24 145\n 25-27 144\n 28-38 146\n 39-40 148\nxix. 1-3 149\n 4-16 150\n 16, 17 152\n 18-24 153\n 25-27 154\n 28-30 155\n 31-42 157\nxx. 1, 2 160\n 3-10 163\n 11-18 164\n 19-23 167\n 24-29 168\n 30, 31 173\nxxi. 1-24 169\n 25 173\n\n\n\n\n\nADVERTISEMENT TO THIS EDITION.\n\n\nThe arrangement of the Gospels by Dr. Robinson was adopted in this work,\nit being the latest published in the United States, and by a scholar of\nthe highest reputation. But by comparing his order with that of Archbishop\nNewcome, as shown in contiguous columns in the Table of Contents and\nSynopsis of the Harmony, it will be found that they differ only in a very\nfew unimportant particulars, not at all affecting the general scheme or\nstructure of the Harmony, or the purposes of this examination. I have,\nhowever, in several places omitted their transposition of the verses of\nthe text, occurring within the limits of a section; it being more\nconvenient to insert them in the order in which they were written by the\nEvangelists.\n\nThe preliminary Dissertation has been revised and enlarged, and some\nfurther notes added to the text, which is printed conformably to the\ncommon octavo edition of the American Bible Society, except in a few\nplaces, where the article a was accidentally printed instead of _an_, in\nthe words _an house_, &c.\n\nCambridge, Massachusetts,\n_March_ 1, 1847.\n\n\n\n\n\nAN EXAMINATION, ETC.\n\n\n\u00a7 1. In examining the evidences of the Christian religion, it is essential\nto the discovery of truth that we bring to the investigation a mind freed,\nas far as possible, from existing prejudice and open to conviction. There\nshould be a readiness, on our part, to investigate with candour, to follow\nthe truth wherever it may lead us, and to submit, without reserve or\nobjection, to all the teachings of this religion, if it be found to be of\ndivine origin. \u201cThere is no other entrance,\u201d says Lord Bacon, \u201cto the\nkingdom of man, which is founded in the sciences, than to the kingdom of\nheaven, into which no one can enter but in the character of a little\nchild.\u201d(2) The docility which true philosophy requires of her disciples is\nnot a spirit of servility, or the surrender of the reason and judgment to\nwhatsoever the teacher may inculcate; but it is a mind free from all pride\nof opinion, not hostile to the truth sought for, willing to pursue the\ninquiry and impartially to weigh the arguments and evidence, and to\nacquiesce in the judgment of right reason. The investigation, moreover,\nshould be pursued with the serious earnestness which becomes the greatness\nof the subject\u2014a subject fraught with such momentous consequences to man.\nIt should be pursued as in the presence of God, and under the solemn\nsanctions created by a lively sense of his omniscience, and of our\naccountability to him for the right use of the faculties which he has\nbestowed.\n\n\u00a7 2. In requiring this candour and simplicity of mind in those who would\ninvestigate the truth of our religion, Christianity demands nothing more\nthan is readily conceded to every branch of human science. All these have\ntheir data, and their axioms; and Christianity, too, has her first\nprinciples, the admission of which is essential to any real progress in\nknowledge. \u201cChristianity,\u201d says Bishop Wilson, \u201cinscribes on the portal of\nher dominions, \u2018Whosoever shall not receive the kingdom of God as a little\nchild, shall in nowise enter therein.\u2019 Christianity does not profess to\nconvince the perverse and headstrong, to bring irresistible evidence to\nthe daring and profane, to vanquish the proud scorner, and afford\nevidences from which the careless and perverse cannot possibly escape.\nThis might go to destroy man\u2019s responsibility. All that Christianity\nprofesses, is to propose such evidences as may satisfy the meek, the\ntractable, the candid, the serious inquirer.\u201d(3)\n\n\u00a7 3. The present design, however, is not to enter upon any general\nexamination of the evidences of Christianity, but to confine the inquiry\nto the testimony of the Four Evangelists, bringing their narratives to the\ntests to which other evidence is subjected in human tribunals. The\nfoundation of our religion is a basis of fact\u2014the fact of the birth,\nministry, miracles, death, resurrection, and ascension of Jesus Christ.\nThese are related by the Evangelists as having actually occurred, within\ntheir own personal knowledge. Our religion, then, rests on the credit due\nto these witnesses. Are they worthy of implicit belief, in the matters\nwhich they relate? This is the question, in all human tribunals, in regard\nto persons testifying before them; and we propose to test the veracity of\nthese witnesses, by the same rules and means which are there employed. The\nimportance of the facts testified, and their relations to the affairs of\nthe soul, and the life to come, can make no difference in the principles\nor the mode of weighing the evidence. It is still the evidence of matters\nof fact, capable of being seen and known and related, as well by one man\nas by another. And if the testimony of the Evangelist, supposing it to be\nrelevant and material to the issue in a question of property or of\npersonal right, between man and man, in a court of justice, ought to be\nbelieved and have weight; then, upon the like principles, it ought to\nreceive our entire credit here. But if, on the other hand, we should be\njustified in rejecting it, if there testified on oath, then, supposing our\nrules of evidence to be sound, we may be excused if we hesitate elsewhere\nto give it credence.\n\n\u00a7 4. The proof that God has revealed himself to man by special and express\ncommunications, and that Christianity constitutes that revelation, is no\npart of these inquiries. This has already been shown, in the most\nsatisfactory manner, by others, who have written expressly upon this\nsubject.(4) Referring therefore to their writings for the arguments and\nproofs, the fact will here be assumed as true. That man is a religious\nbeing, is universally conceded, for it has been seen to be universally\ntrue. He is everywhere a worshipper. In every age and country, and in\nevery stage, from the highest intellectual culture to the darkest\nstupidity, he bows with homage to a superior Being. Be it the rude-carved\nidol of his own fabrication, or the unseen divinity that stirs within him,\nit is still the object of his adoration. This trait in the character of\nman is so uniform, that it may safely be assumed, either as one of the\noriginal attributes of his nature, or as necessarily resulting from the\naction of one or more of those attributes.\n\n\u00a7 5. The object of man\u2019s worship, whatever it be, will naturally be his\nstandard of perfection. He clothes it with every attribute, belonging, in\nhis view, to a perfect character; and this character he himself endeavours\nto attain. He may not, directly and consciously, aim to acquire every\nvirtue of his deity, and to avoid the opposite vices; but still this will\nbe the inevitable consequence of sincere and constant worship. As in human\nsociety men become assimilated, both in manners and in moral principles,\nto their chosen associates, so in the worship of whatever deity men adore,\nthey \u201cform to his the relish of their souls.\u201d To suppose, then, that God\nmade man capable of religion, and requiring it in order to the development\nof the highest part of his nature, without communicating with him, as a\nfather, in those revelations which alone could perfect that nature, would\nbe a reproach upon God, and a contradiction.(5)\n\n\u00a7 6. How it came to pass that man, originally taught, as we doubt not he\nwas, to know and to worship the true Jehovah, is found, at so early a\nperiod of his history, a worshipper of baser objects, it is foreign to our\npresent purpose to inquire. But the fact is lamentably true, that he soon\nbecame an idolater, a worshipper of moral abominations. The Scythians and\nNorthmen adored the impersonations of heroic valour and of bloodthirsty\nand cruel revenge. The mythology of Greece and of Rome, though it\nexhibited a few examples of virtue and goodness, abounded in others of\ngross licentiousness and vice. The gods of Egypt were reptiles, and beasts\nand birds. The religion of Central and Eastern Asia was polluted with lust\nand cruelty, and smeared with blood, rioting, in deadly triumph, over all\nthe tender affections of the human heart and all the convictions of the\nhuman understanding. Western and Southern Africa and Polynesia are, to\nthis day, the abodes of frightful idolatry, cannibalism, and cruelty; and\nthe aborigines of both the Americas are examples of the depths of\nsuperstition to which the human mind may be debased. In every quarter of\nthe world, however, there is a striking uniformity seen, in all the\nfeatures of paganism. The ruling principle of her religion is terror, and\nher deity is lewd and cruel. Whatever of purity the earlier forms of\npaganism may have possessed, it is evident from history that it was of\nbrief duration. Every form, which history has preserved, grew rapidly and\nsteadily worse and more corrupt, until the entire heathen world, before\nthe coming of Christ, was infected with that loathsome leprosy of\npollution, described with revolting vividness by St. Paul, in the\nbeginning of his Epistle to the Romans.\n\n\u00a7 7. So general and decided was this proclivity to the worship of strange\ngods, that, at the time of the deluge, only one family remained faithful\nto Jehovah; and this was a family which had been favoured with his special\nrevelation. Indeed it is evident that nothing but a revelation from God\ncould raise men from the degradation of pagan idolatry, because nothing\nelse has ever had that effect. If man could achieve his own freedom from\nthis bondage, he would long since have been free. But instead of this, the\nincrease of light and civilization and refinement in the pagan world has\nbut multiplied the objects of his worship, added voluptuous refinements to\nits ritual, and thus increased the number and weight of his chains. In\nthis respect there is no difference in their moral condition, between the\nbarbarous Scythian and the learned Egyptian or Roman of ancient times, nor\nbetween the ignorant African and the polished Hindu of our own day. The\nonly method, which has been successfully employed to deliver man from\nidolatry, is that of presenting to the eye of his soul an object of\nworship perfectly holy and pure, directly opposite, in moral character, to\nthe gods he had formerly adored. He could not transfer to his deities a\nbetter character than he himself possessed. He must for ever remain\nenslaved to his idols, unless a new and pure object of worship were\nrevealed to him, with a display of superior power sufficient to overcome\nhis former faith and his present fears, to detach his affections from\ngrosser objects, and to fix them upon that which alone is worthy.(6) This\nis precisely what God, as stated in the Holy Scriptures, has done. He\nrescued one family from idolatry in the Old World, by the revelation of\nhimself to Noah; he called a distinct branch of this family to the\nknowledge of himself, in the person of Abraham and his sons; He extended\nthis favour to a whole nation, through the ministry of Moses; but it was\nthrough that of Jesus Christ alone that it was communicated to the whole\nworld. In Egypt, by the destruction of all the objects of the popular\nworship, God taught the Israelites that he alone was the self-existent\nAlmighty. At the Red Sea, he emphatically showed them that He was the\nProtector and Saviour of his people. At Sinai, he revealed himself as the\nrighteous Governor who required implicit obedience for men, and taught\nthem, by the strongly marked distinctions of the ceremonial law, that he\nwas a holy Being, of purer eyes than to behold evil, and that could not\nlook upon iniquity. The demerit of sin was inculcated by the solemn\ninfliction of death upon every animal, offered as a propitiatory\nsacrifice. And when, by this system of instruction, he had prepared a\npeople to receive the perfect revelation of the character of God, of the\nnature of his worship, and of the way of restoration to his image and\nfavour, this also was expressly revealed by the mission of his Son.(7)\n\n\u00a7 8. That the books of the Old Testament, as we now have them, are\ngenuine; that they existed in the time of our Saviour, and were commonly\nreceived and referred to among the Jews, as the sacred books of their\nreligion;(8) and that the text of the Four Evangelists has been handed\ndown to us in the state in which it was originally written, that is,\nwithout having been materially corrupted or falsified, either by heretics\nor Christians; are facts which we are entitled to assume as true, until\nthe contrary is shown.\n\nThe genuineness of these writings really admits of as little doubt, and is\nsusceptible of as ready proof, as that of any ancient writings whatever.\nThe rule of municipal law on this subject is familiar, and applies with\nequal force to all ancient writing, whether documentary or otherwise; and\nas it comes first in order, in the prosecution of these inquiries, it may,\nfor the sake of mere convenience, be designated as our first rule.\n\n\n _Every document, apparently ancient, coming from the proper\n repository or custody, and bearing on its face no evident marks of\n forgery, the law presumes to be genuine, and devolves on the\n opposing party the burden of proving it to be otherwise._\n\n\n\u00a7 9. An ancient document, offered in evidence in our courts, is said to\ncome from the proper repository, when it is found in the place where, and\nunder the care of persons with whom, such writings might naturally and\nreasonably be expected to be found; for it is this custody which gives\nauthenticity to documents found within it.(9) If they come from such a\nplace, and bear no evident marks of forgery, the law presumes that they\nare genuine, and they are permitted to be read in evidence, unless the\nopposing party is able successfully to impeach them.(10) The burden of\nshowing them to be false and unworthy of credit, is devolved on the party\nwho makes that objection. The presumption of law is the judgment of\ncharity. It presumes that every man is innocent until he is proven guilty;\nthat everything has been done fairly and legally, until it is proved to\nhave been otherwise; and that every document, found in its proper\nrepository, and not bearing marks of forgery, is genuine. Now this is\nprecisely the case with the Sacred Writings. They have been used in the\nchurch from time immemorial, and thus are found in the place where alone\nthey ought to be looked for. They come to us, and challenge our reception\nof them as genuine writings, precisely as Domesday Book, the Ancient\nStatutes of Wales, or any other of the ancient documents which have\nrecently been published under the British Record Commission, are received.\nThey are found in familiar use in all the churches of Christendom, as the\nsacred books to which all denominations of Christians refer, as the\nstandard of their faith. There is no pretence that they were engraven on\nplates of gold and discovered in a cave, nor that they were brought from\nheaven by angels; but they are received as the plain narratives and\nwritings of the men whose names they respectively bear, made public at the\ntime they were written; and though there are some slight discrepancies\namong the copies subsequently made, there is no pretence that the\noriginals were anywhere corrupted. If it be objected that the originals\nare lost, and that copies alone are now produced, the principles of the\nmunicipal law here also afford a satisfactory answer. For the\nmultiplication of copies was a public fact, in the faithfulness of which\nall the Christian community had an interest, and it is a rule of law,\nthat, _in matters of public and general interest, all persons must be\npresumed to be conversant, on the principle that individuals are presumed\nto be conversant with their own affairs_. Therefore it is that, in such\nmatters, the prevailing current of assertion is resorted to as evidence,\nfor it is to this that every member of the community is supposed to be\nprivy.(11) The persons, moreover, who multiplied these copies, may be\nregarded, in some manner, as the agents of the Christian public, for whose\nuse and benefit the copies were made; and on the ground of the credit due\nto such agents, and of the public nature of the facts themselves, the\ncopies thus made are entitled to an extraordinary degree of confidence,\nand, as in the case of official registers and other public books, it is\nnot necessary that they should be confirmed and sanctioned by the ordinary\ntests of truth.(12) If any ancient document concerning our public rights\nwere lost, copies which had been as universally received and acted upon as\nthe Four Gospels have been, would have been received in evidence in any of\nour courts of justice, without the slightest hesitation. The entire text\nof the Corpus Juris Civilis is received as authority in all the courts of\ncontinental Europe, upon much weaker evidence of its genuineness; for the\nintegrity of the Sacred Text has been preserved by the jealousy of\nopposing sects, beyond any moral possibility of corruption; while that of\nthe Roman Civil Law has been preserved only by tacit consent, without the\ninterest of any opposing school, to watch over and preserve it from\nalteration.\n\n\u00a7 10. These copies of the Holy Scriptures having thus been in familiar use\nin the churches, from the time when the text was committed to writing;\nhaving been watched with vigilance by so many sects, opposed to each other\nin doctrine, yet all appealing to these Scriptures for the correctness of\ntheir faith; and having in all ages, down to this day, been respected as\nthe authoritative source of all ecclesiastical power and government, and\nsubmitted to, and acted under in regard to so many claims of right, on the\none hand, and so many obligations of duty, on the other; it is quite\nerroneous to suppose that the Christian is bound to offer any further\nproof of their genuineness or authenticity. It is for the objector to show\nthem spurious; for on him, by the plainest rules of law, lies the burden\nof proof.(13) If it were the case of a claim to a franchise, and a copy of\nan ancient deed or charter were produced in support of the title, under\nparallel circumstances on which to presume its genuineness, no lawyer, it\nis believed, would venture to deny either its admissibility in evidence,\nor the satisfactory character of the proof. In a recent case in the House\nof Lords, precisely such a document, being an old manuscript copy,\npurporting to have been extracted from ancient Journals of the House,\nwhich were lost, and to have been made by an officer whose duty it was to\nprepare lists of the Peers, was held admissible in a claim of peerage.(14)\n\n\u00a7 11. Supposing, therefore, that it is not irrational, nor inconsistent\nwith sound philosophy, to believe that God has made a special and express\nrevelation of his character and will to man, and that the sacred books of\nour religion are genuine, as we now have them; we proceed to examine and\ncompare the testimony of the Four Evangelists, as witnesses to the life\nand doctrines of Jesus Christ; in order to determine the degree of credit,\nto which, by the rules of evidence applied in human tribunals, they are\njustly entitled. Our attention will naturally be first directed to the\nwitnesses themselves, to see who and what manner of men they were, and we\nshall take them in the order of their writings; stating the prominent\ntraits only in their lives and characters, as they are handed down to us\nby credible historians.\n\n\u00a7 12. MATTHEW, called also LEVI, was a Jew of Galilee, but of what city is\nuncertain. He held the place of publican, or tax-gatherer, under the Roman\ngovernment, and his office seems to have consisted in collecting the taxes\nwithin his district, as well as the duties and customs levied on goods and\npersons, passing in and out of his district or province, across the lake\nof Genesareth. While engaged in this business, at the office or usual\nplace of collection, he was required by Jesus to follow him, as one of his\ndisciples; a command which he immediately obeyed. Soon afterwards, he\nappears to have given a great entertainment to his fellow-publicans and\nfriends, at which Jesus was present; intending probably both to celebrate\nhis own change of profession, and to give them an opportunity to profit by\nthe teaching of his new Master.(15) He was constituted one of the twelve\napostles, and constantly attended the person of Jesus as a faithful\nfollower, until the crucifixion; and after the ascension of his Master he\npreached the gospel for some time, with the other apostles, in Judea, and\nafterwards in Ethiopia, where he died.\n\nHe is generally allowed to have written first, of all the evangelists; but\nwhether in the Hebrew or the Greek language, or in both, the learned are\nnot agreed, nor is it material to our purpose to inquire; the genuineness\nof our present Greek gospel being sustained by satisfactory evidence.(16)\nThe precise time when he wrote is also uncertain, the several dates given\nto it among learned men, varying from A.D. 37 to A.D. 64. The earlier\ndate, however, is argued with greater force, from the improbability that\nthe Christians would be left for several years without a general and\nauthentic history of our Saviour\u2019s ministry; from the evident allusions\nwhich it contains to a state of persecution in the church at the time it\nwas written; from the titles of sanctity ascribed to Jerusalem, and a\nhigher veneration testified for the temple than is found in the other and\nlater evangelists; from the comparative gentleness with which Herod\u2019s\ncharacter and conduct are dealt with, that bad prince probably being still\nin power; and from the frequent mention of Pilate, as still governor of\nJudea.(17)\n\n\u00a7 13. That Matthew was himself a native Jew, familiar with the opinions,\nceremonies, and customs of his countrymen; that he was conversant with the\nSacred Writings, and habituated to their idiom; a man of plain sense, but\nof little learning, except what he derived from the Scriptures of the Old\nTestament; that he wrote seriously and from conviction, and had, on most\noccasions, been present, and attended closely, to the transactions which\nhe relates, and relates, too, without any view of applause to himself; are\nfacts which we may consider established by internal evidence, as strong as\nthe nature of the case will admit. It is deemed equally well proved, both\nby internal evidence and the aid of history, that he wrote for the use of\nhis countrymen the Jews. Every circumstance is noticed which might\nconciliate their belief, and every unnecessary expression is avoided which\nmight obstruct it. They looked for the Messiah, of the lineage of David,\nand born in Bethlehem, in the circumstances of whose life the prophecies\nshould find fulfilment, a matter, in their estimation, of peculiar value;\nand to all these this evangelist has directed their especial\nattention.(18)\n\n\u00a7 14. Allusion has been already made to his employment as a collector of\ntaxes and customs; but the subject is too important to be passed over\nwithout further notice. The tribute imposed by the Romans upon countries\nconquered by their arms was enormous. In the time of Pompey, the sums\nannually exacted from their Asiatic provinces, of which Judea was one,\namounted to about four millions and a half sterling, or about twenty-two\nmillions of dollars. These exactions were made in the usual forms of\ndirect and indirect taxation; the rate of the customs on merchandise\nvarying from an eighth to a fortieth part of the value of the commodity;\nand the tariff including all the principal articles of the commerce of the\nEast, much of which, as is well known, still found its way to Italy\nthrough Palestine, as well as by the way of Damascus and of Egypt. The\ndirect taxes consisted of a capitation-tax and a land-tax, assessed upon a\nvaluation or census, periodically taken, under the oath of the individual,\nwith heavy penal sanctions.(19) It is natural to suppose that these taxes\nwere not voluntarily paid, especially since they were imposed by the\nconqueror upon a conquered people, and by a heathen, too, upon the people\nof the house of Israel. The increase of taxes has generally been found to\nmultiply discontents, evasions and frauds on the one hand, and, on the\nother, to increase vigilance, suspicion, close scrutiny, and severity of\nexaction. The penal code, as revised by Theodosius, will give us some\nnotion of the difficulties in the way of the revenue officers, in the\nearlier times of which we are speaking. These difficulties must have been\nincreased by the fact that, at this period, a considerable portion of the\ncommerce of that part of the world was carried on by the Greeks, whose\ningenuity and want of faith were proverbial. It was to such an employment\nand under such circumstances, that Matthew was educated; an employment\nwhich must have made him acquainted with the Greek language, and\nextensively conversant with the public affairs and the men of business of\nhis time; thus entitling him to our confidence, as an experienced and\nintelligent observer of events passing before him. And if the men of that\nday were, as in truth they appear to have been, as much disposed as those\nof the present time, to evade the payment of public taxes and duties, and\nto elude, by all possible means, the vigilance of the revenue officers,\nMatthew must have been familiar with a great variety of the forms of\nfraud, imposture, cunning, and deception, and must have become habitually\ndistrustful, scrutinizing, and cautious; and, of course, much less likely\nto have been deceived in regard to many of the facts in our Lord\u2019s\nministry, extraordinary as they were, which fell under his observation.\nThis circumstance shows both the sincerity and the wisdom of Jesus, in\nselecting him for an eye-witness of his conduct, and adds great weight to\nthe value of the testimony of this evangelist.\n\n\u00a7 15. MARK was the son of a pious sister of Barnabas, named Mary, who\ndwelt at Jerusalem, and at whose home the early Christians often\nassembled. His Hebrew name was John; the surname of Mark having been\nadopted, as is supposed, when he left Judea to preach the gospel in\nforeign countries; a practice not unusual among the Jews of that age, who\nfrequently, upon such occasions, assumed a name more familiar than their\nown to the people whom they visited. He is supposed to have been converted\nto the Christian faith by the ministry of Peter. He travelled from\nJerusalem to Antioch with Paul and Barnabas, and afterwards accompanied\nthem elsewhere. When they landed at Perga in Pamphylia, he left them and\nreturned to Jerusalem; for which reason, when he afterwards would have\ngone with them, Paul refused to take him. Upon this, a difference of\nopinion arose between the two apostles, and they separated, Barnabas\ntaking Mark with him to Cyprus. Subsequently he accompanied Timothy to\nRome, at the express desire of Paul. From this city he probably went into\nAsia, where he found Peter, with whom he returned to Rome, in which city\nhe is supposed to have written and published his Gospel. Such is the\noutline of his history, as it is furnished by the New Testament.(20) The\nearly historians add, that after this he went into Egypt and planted a\nchurch in Alexandria, where he died.(21)\n\n\u00a7 16. It is agreed that Mark wrote his Gospel for the use of Gentile\nconverts; an opinion deriving great force from the explanations introduced\ninto it, which would have been useless to a Jew;(22) and that it was\ncomposed for those at Rome, is believed, not only from the numerous\nLatinisms it contains, but from the unanimous testimony of ancient\nwriters, and from the internal evidence afforded by the Gospel itself.\n\n\u00a7 17. Some have entertained the opinion that Mark compiled his account\nfrom that of Matthew, of which they supposed it an abridgment. But this\nnotion has been refuted by Koppe, and others,(23) and is now generally\nregarded as untenable. For Mark frequently deviates from Matthew in the\norder of time, in his arrangement of facts; and he adds many things not\nrelated by the other evangelists; neither of which a mere epitomizer would\nprobably have done. He also omits several things related by Matthew, and\nimperfectly describes others, especially the transactions of Christ with\nthe apostles after the resurrection; giving no account whatever of his\nappearance in Galilee; omissions irreconcilable with any previous\nknowledge of the Gospel according to Matthew. To these proofs we may add,\nthat in several places there are discrepancies between the accounts of\nMatthew and Mark, not, indeed, irreconcilable, but sufficient to destroy\nthe probability that the latter copied from the former.(24) The striking\ncoincidences between them, in style, words, and things, in other places,\nmay be accounted for by considering that Peter, who is supposed to have\ndictated this Gospel to Mark, was quite as intimately acquainted as\nMatthew with the miracles and discourses of our Lord; which, therefore, he\nwould naturally recite in his preaching; and that the same things might\nvery naturally be related in the same manner, by men who sought not after\nexcellency of speech. Peter\u2019s agency in the narrative of Mark is asserted\nby all ancient writers, and is confirmed by the fact, that his humility is\nconspicuous in every part of it, where anything is or might be related of\nhim; his weaknesses and fall being fully exposed, while things which might\nredound to his honour, are either omitted or but slightly mentioned; that\nscarcely any transaction of Jesus is related, at which Peter was not\npresent, and that all are related with that circumstantial minuteness\nwhich belongs to the testimony of an eye-witness.(25) We may, therefore,\nregard the Gospel of Mark as an original composition, written at the\ndictation of Peter, and consequently as another original narrative of the\nlife, miracles, and doctrines of our Lord.\n\n\u00a7 18. LUKE, according to Eusebius, was a native of Antioch, by profession\na physician, and for a considerable period a companion of the apostle\nPaul. From the casual notices of him in the Scriptures, and from the early\nChristian writers, it has been collected, that his parents were Gentiles,\nbut that he in his youth embraced Judaism, from which he was converted to\nChristianity. The first mention of him is that he was with Paul at\nTroas;(26) whence he appears to have attended him to Jerusalem; continued\nwith him in all his troubles in Judea; and sailed with him when he was\nsent a prisoner from C\u00e6sarea to Rome, where he remained with him during\nhis two years\u2019 confinement. As none of the ancient fathers have mentioned\nhis having suffered martyrdom, it is generally supposed that he died a\nnatural death.\n\n\u00a7 19. That he wrote his Gospel for the benefit of Gentile converts is\naffirmed by the unanimous voice of Christian antiquity; and it may also be\ninferred from its dedication to a Gentile. He is particularly careful to\nspecify various circumstances conducive to the information of strangers,\nbut not so to the Jews; he gives the lineage of Jesus upwards, after the\nmanner of the Gentiles, instead of downwards, as Matthew had done; tracing\nit up to Adam, and thus showing that Jesus was the promised seed of the\nwoman; and he marks the eras of his birth, and of the ministry of John, by\nthe reigns of the Roman emperors. He also has introduced several things,\nnot mentioned by the other evangelists, but highly encouraging to the\nGentiles to turn to God in the hope of pardon and acceptance; of which\ndescription are the parables of the publican and pharisee, in the temple;\nthe lost piece of silver; and the prodigal son; and the fact of Christ\u2019s\nvisit to Zaccheus the publican, and the pardon of the penitent thief.\n\n\u00a7 20. That Luke was a physician, appears not only from the testimony of\nPaul,(27) but from the internal marks in his Gospel, showing that he was\nboth an acute observer, and had given particular and even professional\nattention to all our Saviour\u2019s miracles of healing. Thus, the man whom\nMatthew and Mark describe simply as a leper, Luke describes as _full_ of\nleprosy;(28) he, whom they mention as having a withered hand, Luke says\nhad his _right_ hand withered;(29) and of the maid, of whom the others say\nthat Jesus took her by the hand and she arose, he adds, that _her spirit\ncame to her again_.(30) He alone, with professional accuracy of\nobservation, says that _virtue went out_ of Jesus, and healed the\nsick;(31) he alone states the fact that the sleep of the disciples in\nGethsemane was _induced by extreme sorrow_; and mentions the blood-like\nsweat of Jesus, as occasioned by the _intensity of his agony_; and he\nalone relates the miraculous healing of Malchus\u2019s ear.(32) That he was\nalso a man of a liberal education, the comparative elegance of his\nwritings sufficiently show.(33)\n\n\u00a7 21. The design of Luke\u2019s Gospel was to supersede the defective and\ninaccurate narratives then in circulation, and to deliver to Theophilus,\nto whom it is addressed, a full and authentic account of the life,\ndoctrines, miracles, death and resurrection of our Saviour. Who Theophilus\nwas, the learned are not perfectly agreed; but the most probable opinion\nis that of Dr. Lardner, now generally adopted, that, as Luke wrote his\nGospel in Greece, Theophilus was a man of rank in that country.(34) Either\nthe relations subsisting between him and Luke, or the dignity and power of\nhis rank, or both, induced the evangelist, who himself also \u201chad perfect\nunderstanding of all things from the first,\u201d to devote the utmost care to\nthe drawing up of a complete and authentic narrative of these great\nevents. He does not affirm himself to have been an eye-witness; though his\npersonal knowledge of some of the transactions may well be inferred from\nthe \u201cperfect understanding\u201d which he says he possessed. Some of the\nlearned seem to have drawn this inference as to them all, and to have\nplaced him in the class of original witnesses; but this opinion, though\nmaintained on strong and plausible grounds, is not generally adopted. If,\nthen, he did not write from his own personal knowledge, the question is,\nwhat is the legal character of his testimony?\n\n\u00a7 22. If it were \u201cthe result of inquiries, made under competent public\nauthority, concerning matters in which the public are concerned\u201d(35) it\nwould possess every legal attribute of an inquisition, and, as such, would\nbe legally admissible in evidence, in a court of justice. To entitle such\nresults, however, to our full confidence, it is not necessary that they\nshould be obtained under a legal commission; it is sufficient if the\ninquiry is gravely undertaken and pursued, by a person of competent\nintelligence, sagacity and integrity. The request of a person in\nauthority, or a desire to serve the public, are, to all moral intents, as\nsufficient a motive as a legal commission.(36) Thus, we know that when\ncomplaint is made to the head of a department, of official misconduct or\nabuse, existing in some remote quarter, nothing is more common than to\nsend some confidential person to the spot, to ascertain the facts and\nreport them to the department; and this report is confidently adopted as\nthe basis of its discretionary action, in the correction of the abuse, or\nthe removal of the offender. Indeed, the result of any grave inquiry is\nequally certain to receive our confidence, though it may have been\nvoluntarily undertaken, if the party making it had access to the means of\ncomplete and satisfactory information upon the subject.(37) If, therefore,\nLuke\u2019s Gospel were to be regarded only as the work of a contemporary\nhistorian, it would be entitled to our confidence. But it is more than\nthis. It is the result of careful inquiry and examination, made by a\nperson of science, intelligence and education, concerning subjects which\nhe was perfectly competent to investigate, and as to many of which he was\npeculiarly skilled, they being cases of the cure of maladies; subjects,\ntoo, of which he already had the perfect knowledge of a contemporary, and\nperhaps an eye-witness, but beyond doubt, familiar with the parties\nconcerned in the transactions, and belonging to the community in which the\nevents transpired, which were in the mouths of all; and the narrative,\nmoreover, drawn up for the especial use, and probably at the request, of a\nman of distinction, whom it would not be for the interest nor safety of\nthe writer to deceive or mislead. Such a document certainly possesses all\nthe moral attributes of an inquest of office, or of any other official\ninvestigation of facts; and as such is entitled, _in foro conscienti\u00e6_, to\nbe adduced as original, competent and satisfactory evidence of the matters\nit contains.\n\n\u00a7 23. JOHN, the last of the evangelists, was the son of Zebedee, a\nfisherman of the town of Bethsaida, on the sea of Galilee. His father\nappears to have been a respectable man in his calling, owning his vessel\nand having hired servants.(38) His mother, too, was among those who\nfollowed Jesus and \u201cministered unto him(39);\u201d and to John himself, Jesus,\nwhen on the cross, confided the care and support of his own mother.(40)\nThis disciple also seems to have been favourably known to the high priest,\nand to have influence in his family; by means of which he had the\nprivilege of being present in his palace at the examination of his Master,\nand of introducing also Peter, his friend.(41) He was the youngest of the\napostles, was eminently the object of our Lord\u2019s regard and confidence;\nwas on various occasions admitted to free and intimate intercourse with\nhim; and is described as \u201cthe disciple whom Jesus loved.\u201d(42) Hence he was\npresent at several scenes, to which most of the others were not admitted.\nHe alone, in company with Peter and James, was present at the resurrection\nof Jairus\u2019s daughter, at the transfiguration on the mount, and at the\nagony of our Saviour in the garden of Gethsemane.(43) He was the only\napostle who followed Jesus to the cross, he was the first of them at the\nsepulchre, and he was present at the several appearances of our Lord after\nhis resurrection. These circumstances, together with his intimate\nfriendship with the mother of Jesus, especially qualify him to give a\ncircumstantial and authentic account of the life of his Master. After the\nascension of Christ, and the effusion of the Holy Spirit on the day of\nPentecost, John became one of the chief apostles of the circumcision,\nexercising his ministry in and near Jerusalem. From ecclesiastical history\nwe learn that, after the death of Mary the mother of Jesus, he proceeded\nto Asia Minor, where he founded and presided over seven churches, in as\nmany cities, but resided chiefly at Ephesus. Thence he was banished, in\nDomitian\u2019s reign, to the isle of Patmos, where he wrote his Revelation. On\nthe accession of Nerva he was freed from exile, and returned to Ephesus,\nwhere he wrote his Gospel and Epistles, and died at the age of one hundred\nyears, about A.D. 100, in the third year of the emperor Trajan.(44)\n\n\u00a7 24. The learned are not agreed as to the time when the Gospel of John\nwas written, some dating it as early as the year 68, others as late as the\nyear 98; but it is generally conceded to have been written after all the\nothers. That it could not have been the work of some Platonic Christian of\na subsequent age, as some have without evidence asserted, is manifest from\nreferences to it by some of the early fathers, and from the concurring\ntestimony of many other writers of the ancient Christian church.(45)\n\n\u00a7 25. That it was written either with especial reference to the Gentiles,\nor at a period when very many of them had become converts to Christianity,\nis inferred from the various explanations it contains, beyond the other\nGospels, which could have been necessary only to persons unacquainted with\nJewish names and customs.(46) And that it was written after all the\nothers, and to supply their omissions, is concluded, not only from the\nuniform tradition and belief in the church, but from his studied omission\nof most of the transactions noticed by the others, and from his care to\nmention several incidents which they have not recorded. That their\nnarratives were known to him, is too evident to admit of doubt; while his\nomission to repeat what they had already stated, or, where he does mention\nthe same things, his relating them in a brief and cursory manner, affords\nincidental but strong testimony that he regarded their accounts as\nfaithful and true.(47)\n\n\u00a7 26. Such are the brief histories of the men, whose narratives we are to\nexamine and compare; conducting the examination and weighing the testimony\nby the same rules and principles which govern our tribunals of justice in\nsimilar cases. These tribunals are in such cases governed by the following\nfundamental rule:\u2014\n\n\n _In trials of fact, by oral testimony, the proper inquiry is not\n whether it is possible that the testimony may be false, but\n whether there is sufficient probability that it is true._\n\n\nIt should be observed that the subject of inquiry is matter of fact, and\nnot of abstract mathematical truth. The latter alone is susceptible of\nthat high degree of proof, usually termed demonstration, which excludes\nthe possibility of error, and which therefore may reasonably be required\nin support of every mathematical deduction. But the proof of matters of\nfact rests upon moral evidence alone; by which is meant not merely that\nspecies of evidence which is employed in cases respecting moral conduct,\nbut all the evidence which we do not obtain either from our own senses,\nfrom intuition, or from demonstration. In the ordinary affairs of life we\ndo not require nor expect demonstrative evidence, because it is\ninconsistent with the nature of matters of fact, and to insist on its\nproduction would be unreasonable and absurd. And it makes no difference,\nwhether the facts to be proved relate to this life or to the next, the\nnature of the evidence required being in both cases the same. The error of\nthe sceptic consists in pretending or supposing that there is a difference\nin the nature of the evidence, where there is no difference in the nature\nof the things to be proved; and in demanding demonstrative evidence\nconcerning things which are not susceptible of any other than moral\nevidence alone, and of which the utmost that can be said is that there is\nno reasonable doubt of their truth.(48)\n\n\u00a7 27. In proceeding to weigh the evidence of any proposition of fact, the\nprevious question to be determined is, _when_ may it be said to be proved?\nThe answer to this question is furnished by another rule of municipal law,\nwhich may be thus stated:\u2014\n\n\n _A proposition of fact is proved, when its truth is established by\n competent and satisfactory evidence._\n\n\nBy competent evidence, is meant such as the nature of the thing to be\nproved requires; and by satisfactory evidence, is meant that amount of\nproof, which ordinarily satisfies an unprejudiced mind, beyond any\nreasonable doubt. The circumstances which will amount to this degree of\nproof can never be previously defined; the only legal test to which they\ncan be subjected is, their sufficiency to satisfy the mind and conscience\nof a man of common prudence and discretion, and so to convince him, that\nhe would venture to act upon that conviction in matters of the highest\nconcern and importance to his own interest.(49) If, therefore, the subject\nis a problem in mathematics, its truth is to be shown by the certainty of\ndemonstrative evidence. But if it is a question of fact in human affairs,\nnothing more than moral evidence can be required, for this is the best\nevidence which, from the nature of the case, is attainable. Now as the\nfacts, stated in Scripture History, are not of the former kind, but are\ncognizable by the senses, they may be said to be proved when they are\nestablished by that kind and degree of evidence which, as we have just\nobserved, would, in the affairs of human life, satisfy the mind and\nconscience of a common man. When we have this degree of evidence, it is\nunreasonable to require more. A juror would violate his oath, if he should\nrefuse to acquit or condemn a person charged with an offence, where this\nmeasure of proof was adduced.\n\n\u00a7 28. Proceeding further, to inquire whether the facts related by the Four\nEvangelists are proved by competent and satisfactory evidence, we are led,\nfirst, to consider on which side lies the burden of establishing the\ncredibility of the witnesses. On this point the municipal law furnishes a\nrule, which is of constant application in all trials by jury, and is\nindeed the dictate of that charity which thinketh no evil.\n\n\n _In the absence of circumstances which generate suspicion, every\n witness is to be presumed credible, until the contrary is shown;\n the burden of impeaching his credibility lying on the\n objector._(_50_)\n\n\nThis rule serves to show the injustice with which the writers of the\nGospels have ever been treated by infidels; an injustice silently\nacquiesced in even by Christians; in requiring the Christian\naffirmatively, and by positive evidence, _aliunde_, to establish the\ncredibility of his witnesses above all others, before their testimony is\nentitled to be considered, and in permitting the testimony of a single\nprofane writer, alone and uncorroborated, to outweigh that of any single\nChristian. This is not the course in courts of chancery, where the\ntestimony of a single witness is never permitted to outweigh the oath even\nof the defendant himself, interested as he is in the cause; but, on the\ncontrary, if the plaintiff, after having required the oath of his\nadversary, cannot overthrow it by something more than the oath of one\nwitness, however credible, it must stand as evidence against him. But the\nChristian writer seems, by the usual course of the argument, to have been\ndeprived of the common presumption of charity in his favour; and reversing\nthe ordinary rule of administering justice in human tribunals, his\ntestimony is unjustly presumed to be false, until it is proved to be true.\nThis treatment moreover, has been applied to them all in a body; and,\nwithout due regard to the fact, that, being independent historians,\nwriting at different periods, they are entitled to the support of each\nother: they have been treated, in the argument, almost as if the New\nTestament were the entire production, at once, of a body of men,\nconspiring by a joint fabrication, to impose a false religion upon the\nworld. It is time that this injustice should cease, that the testimony of\nthe evangelists should be admitted to be true, until it can be disproved\nby those who would impugn it; that the silence of one sacred writer on any\npoint, should no more detract from his own veracity or that of the other\nhistorians, than the like circumstance is permitted to do among profane\nwriters; and that the Four Evangelists should be admitted in corroboration\nof each other, as readily as Josephus and Tacitus, or Polybius and\nLivy.(51)\n\n\u00a7 29. But if the burden of establishing the credibility of the evangelists\nwere devolved on those who affirm the truth of their narratives, it is\nstill capable of a ready moral demonstration, when we consider the nature\nand character of the testimony, and the essential marks of difference\nbetween true narratives of facts and the creations of falsehood. It is\nuniversally admitted that the credit to be given to witnesses depends\nchiefly on their ability to discern and comprehend what was before them,\ntheir opportunities for observation, the degree of accuracy with which\nthey are accustomed to mark passing events, and their integrity in\nrelating them. The rule of municipal law on this subject embraces all\nthese particulars, and is thus stated by a legal text-writer of the\nhighest repute.\n\n\n _The credit due to the testimony of witnesses depends upon,\n firstly, their honesty; secondly, their ability; thirdly, their\n number and the consistency of their testimony; fourthly, the\n conformity of their testimony with experience; and fifthly, the\n coincidence of their testimony with collateral circumstances._(52)\n\n\nLet the evangelists be tried by these tests.\n\n\u00a7 30. And _first_, as to their _honesty_. Here they are entitled to the\nbenefit of the general course of human experience, that men ordinarily\nspeak the truth, when they have no prevailing motive or inducement to the\ncontrary. This presumption, to which we have before alluded, is applied in\ncourts of justice, even to witnesses whose integrity is not wholly free\nfrom suspicion; much more is it applicable to the evangelists, whose\ntestimony went against all their worldly interests. The great truths which\nthe apostles declared, were, that Christ had risen from the dead, and that\nonly through repentance from sin, and faith in him, could men hope for\nsalvation. This doctrine they asserted with one voice, everywhere, not\nonly under the greatest discouragements, but in the face of the most\nappalling terrors that can be presented to the mind of man. Their master\nhad recently perished as a malefactor, by the sentence of a public\ntribunal. His religion sought to overthrow the religions of the whole\nworld. The laws of every country were against the teachings of his\ndisciples. The interests and passions of all the rulers and great men in\nthe world were against them. The fashion of the world was against them.\nPropagating this new faith, even in the most inoffensive and peaceful\nmanner, they could expect nothing but contempt, opposition, revilings,\nbitter persecutions, stripes, imprisonments, torments and cruel deaths.\nYet this faith they zealously did propagate; and all these miseries they\nendured undismayed, nay, rejoicing. As one after another was put to a\nmiserable death, the survivors only prosecuted their work with increased\nvigour and resolution. The annals of military warfare afford scarcely an\nexample of the like heroic constancy, patience and unblenching courage.\nThey had every possible motive to review carefully the grounds of their\nfaith, and the evidences of the great facts and truths which they\nasserted; and these motives were pressed upon their attention with the\nmost melancholy and terrific frequency. It was therefore impossible that\nthey could have persisted in affirming the truths they have narrated, had\nnot Jesus actually risen from the dead, and had they not known this fact\nas certainly as they knew any other fact.(53) If it were morally possible\nfor them to have been deceived in this matter, every human motive operated\nto lead them to discover and avow their error. To have persisted in so\ngross a falsehood, after it was known to them, was not only to encounter,\nfor life, all the evils which man could inflict, from without, but to\nendure also the pangs of inward and conscious guilt, with no hope of\nfuture peace, no testimony of a good conscience, no expectation of honour\nor esteem among men, no hope of happiness in this life, or in the world to\ncome.\n\n\u00a7 31. Such conduct in the apostles would moreover have been utterly\nirreconcilable with the fact, that they possessed the ordinary\nconstitution of our common nature. Yet their lives do show them to have\nbeen men like all others of our race; swayed by the same motives, animated\nby the same hopes, affected by the same joys, subdued by the same sorrows,\nagitated by the same fears, and subject to the same passions, temptations\nand infirmities, as ourselves. And their writings show them to have been\nmen of vigorous understandings. If then their testimony was not true,\nthere was no possible motive for its fabrication.\n\n\u00a7 32. It would also have been irreconcilable with the fact that they were\ngood men. But it is impossible to read their writings, and not feel that\nwe are conversing with men eminently holy, and of tender consciences, with\nmen acting under an abiding sense of the presence and omniscience of God,\nand of their accountability to him, living in his fear, and walking in his\nways. Now, though, in a single instance, a good man may fall, when under\nstrong temptations, yet he is not found persisting, for years, in\ndeliberate falsehood, asserted with the most solemn appeals to God,\nwithout the slightest temptation or motive, and against all the opposing\ninterests which reign in the human breast. If, on the contrary, they are\nsupposed to have been bad men, it is incredible that such men should have\nchosen this form of imposture; enjoining, as it does, unfeigned\nrepentance, the utter forsaking and abhorrence of all falsehood and of\nevery other sin, the practice of daily self-denial, self-abasement and\nself-sacrifice, the crucifixion of the flesh with all its earthly\nappetites and desires, indifference to the honours, and hearty contempt of\nthe vanities of the world; and inculcating perfect purity of heart and\nlife, and intercourse of the soul with heaven. It is incredible, that bad\nmen should invent falsehoods, to promote the religion of the God of truth.\nThe supposition is suicidal. If they did believe in a future state of\nretribution, a heaven and a hell hereafter, they took the most certain\ncourse, if false witnesses, to secure the latter for their portion. And\nif, still being bad men, they did not believe in future punishment, how\ncame they to invent falsehoods, the direct and certain tendency of which\nwas to destroy all their prospects of worldly honour and happiness, and to\nensure their misery in this life? From these absurdities there is no\nescape, but in the perfect conviction and admission that they were good\nmen, testifying to that which they had carefully observed and considered,\nand well knew to be true.(54)\n\n\u00a7 33. In the _second_ place, as to their _ability_. The text writer before\ncited observes, that the ability of a witness to speak the truth, depends\non the opportunities which he has had for observing the fact, the accuracy\nof his powers of discerning, and the faithfulness of his memory in\nretaining the facts, once observed and known.(55) Of the latter trait, in\nthese witnesses, we of course know nothing; nor have we any traditionary\ninformation in regard to the accuracy of their powers of discerning. But\nwe may well suppose that in these respects they were like the generality\nof their countrymen, until the contrary is shown by an objector. It is\nalways to be presumed that men are honest, and of sound mind, and of the\naverage and ordinary degree of intelligence. This is not the judgment of\nmere charity; it is also the uniform presumption of the law of the land; a\npresumption which is always allowed freely and fully to operate, until the\nfact is shown to be otherwise, by the party who denies the applicability\nof this presumption to the particular case in question. Whenever an\nobjection is raised in opposition to the ordinary presumptions of law, or\nto the ordinary experience of mankind, the burden of proof is devolved on\nthe objector, by the common and ordinary rules of evidence, and of\npractice in courts. No lawyer is permitted to argue in disparagement of\nthe intelligence or integrity of a witness, against whom the case itself\nafforded no particle of testimony. This is sufficient for our purpose, in\nregard to these witnesses. But more than this is evident, from the\nminuteness of their narratives, and from their history. Matthew was\ntrained, by his calling, to habits of severe investigation and suspicious\nscrutiny; and Luke\u2019s profession demanded an exactness of observation\nequally close and searching. The other two evangelists, it has been well\nremarked, were as much too unlearned to forge the story of their Master\u2019s\nlife, as these were too learned and acute to be deceived by imposture.\n\n\u00a7 34. In the _third_ place, as to their _number_ and the _consistency_ of\ntheir testimony. The character of their narratives is like that of all\nother true witnesses, containing, as Dr. Paley observes, substantial\ntruth, under circumstantial variety. There is enough of discrepancy to\nshow that there could have been no previous concert among them; and at the\nsame time such substantial agreement as to show that they all were\nindependent narrators of the same great transaction, as the events\nactually occurred. That they conspired to impose falsehood upon the world\nis, moreover, utterly inconsistent with the supposition that they were\nhonest men; a fact, to the proofs of which we have already adverted. But\nif they were bad men, still the idea of any conspiracy among them is\nnegatived, not only by the discrepancies alluded to, but by many other\ncircumstances which will be mentioned hereafter; from all which, it is\nmanifest that if they concerted a false story, they sought its\naccomplishment by a mode quite the opposite to that which all others are\nfound to pursue, to attain the same end. On this point the profound remark\nof an eminent writer is to our purpose; that \u201cin a number of concurrent\ntestimonies, where there has been no previous concert, there is a\nprobability distinct from that which may be termed the sum of the\nprobabilities resulting from the testimonies of the witnesses, a\nprobability which would remain, even though the witnesses were of such a\ncharacter as to merit no faith at all. This probability arises from the\nconcurrence itself. That such a concurrence should spring from chance, is\nas one to infinite; that is, in other words, morally impossible. If\ntherefore concert be excluded, there remains no cause but the reality of\nthe fact.\u201d(56)\n\n\u00a7 35. The discrepancies between the narratives of the several evangelists,\nwhen carefully examined, will not be found sufficient to invalidate their\ntestimony. Many seeming contradictions will prove, upon closer scrutiny,\nto be in substantial agreement; and it may be confidently asserted that\nthere are none that will not yield, under fair and just criticism. If\nthese different accounts of the same transactions were in strict verbal\nconformity with each other, the argument against their credibility would\nbe much stronger. All that is asked for these witnesses is, that their\ntestimony may be regarded as we regard the testimony of men in the\nordinary affairs of life. This they are justly entitled to; and this no\nhonourable adversary can refuse. We might, indeed, take higher ground than\nthis, and confidently claim for them the severest scrutiny; but our\npresent purpose is merely to try their veracity by the ordinary tests of\ntruth, admitted in human tribunals.\n\n\u00a7 36. If the evidence of the evangelists is to be rejected because of a\nfew discrepancies among them, we shall be obliged to discard that of many\nof the contemporaneous histories on which we are accustomed to rely. Dr.\nPaley has noticed the contradiction between Lord Clarendon and Burnett and\nothers in regard to Lord Strafford\u2019s execution; the former stating that he\nwas condemned to be hanged, which was done on the same day; and the latter\nall relating that on a Saturday he was sentenced to the block, and was\nbeheaded on the following Monday. Another striking instance of discrepancy\nhas since occurred, in the narratives of the different members of the\nroyal family of France, of their flight from Paris to Varennes, in 1792.\nThese narratives, ten in number, and by eye-witnesses and personal actors\nin the transactions they relate, contradict each other, some on trivial\nand some on more essential points, but in every case in a wonderful and\ninexplicable manner.(57) Yet these contradictions do not, in the general\npublic estimation, detract from the integrity of the narrators, nor from\nthe credibility of their relations. In the points in which they agree, and\nwhich constitute the great body of their narratives, their testimony is of\ncourse not doubted; where they differ, we reconcile them as well as we\nmay; and where this cannot be done at all, we follow that light which\nseems to us the clearest. Upon the principles of the sceptic, we should be\nbound utterly to disbelieve them all. On the contrary, we apply to such\ncases the rules which, in daily experience, our judges instruct juries to\napply, in weighing and reconciling the testimony of different witnesses;\nand which the courts themselves observe, in comparing and reconciling\ndifferent and sometimes discordant reports of the same decisions. This\nremark applies especially to some alleged discrepancies in the reports\nwhich the several evangelists have given of the same discourses of our\nLord.(58)\n\n\u00a7 37. In the _fourth_ place, as to the _conformity of their testimony with\nexperience_. The title of the evangelists to full credit for veracity\nwould be readily conceded by the objector, if the facts they relate were\nsuch as ordinarily occur in human experience. But they also relate events\nwhich were miraculous, or out of the ordinary course of human experience,\nand on this circumstance an argument is founded against their credibility.\nMiracles, say the objectors, are impossible; and therefore the evangelists\nwere either deceivers or deceived; and in either case their narratives are\nunworthy of belief. Spinosa\u2019s argument against the possibility of\nmiracles, was founded on the broad and bold assumption that all things are\ngoverned by immutable laws, or fixed modes of motion and relation, termed\nthe laws of nature, by which God himself is of necessity bound. This\nerroneous assumption is the tortoise, on which stands the elephant that\nupholds his system of atheism. He does not inform us who made these\nimmutable laws, nor whence they derive their binding force and\nirresistible operation. The argument supposes that the creator of all\nthings first made a code of laws, and then put it out of his own power to\nchange them. The scheme of Mr. Hume is but another form of the same error.\nHe deduces the existence of such immutable laws from the uniform course of\nhuman experience. This, he affirms, is our only guide in reasoning\nconcerning matters of fact; and whatever is contrary to human experience,\nhe pronounces incredible.(59) Without stopping to examine the correctness\nof this doctrine, as a fundamental principle in the law of evidence, it is\nsufficient in this place to remark, that is contains this fallacy; it\nexcludes all knowledge derived by inference or deduction from facts,\nconfining us to what we derive from experience alone, and thus depriving\nus of any knowledge, or even rational belief, of the existence or\ncharacter of God. Nay more, it goes to prove that successive generations\nof men can make no advancement in knowledge, but each must begin _de\nnovo_, and be limited to the results of its own experience. But if we may\ninfer, from what we see and know, that there is a Supreme Being, by whom\nthis world was created, we may certainly, and with equal reason, believe\nhim capable of works which _we_ have never yet known him to perform. We\nmay fairly conclude that the power which was originally put forth to\ncreate the world is still constantly and without ceasing exerted to\nsustain it; and that the experienced connexion between cause and effect is\nbut the uniform and constantly active operation of the finger of God.\nWhether this uniformity of operation extends to things beyond the limits\nof our observation, is a point we cannot certainly know. Its existence in\nall things that ordinarily concern us may be supposed to be ordained as\nconducive to our happiness; and if the belief in a revelation of peace and\nmercy from God is conducive to the happiness of man, it is not irrational\nto suppose that he would depart from his ordinary course of action, in\norder to give it such attestations as should tend to secure that belief.\n\u201cA miracle is improbable, when we can perceive no sufficient cause, in\nreference to his creatures, why the Deity should vary his modes of\noperation; it ceases to be so, when such cause is assigned.\u201d(60)\n\n\u00a7 38. But the full discussion of the subject of miracles forms no part of\nthe present design. Their credibility has been fully established, and the\nobjections of sceptics most satisfactorily met and overthrown, by the\nablest writers of our own day, whose works are easily accessible.(61) Thus\nmuch, however, may here be remarked; that in almost every miracle related\nby the evangelists, the facts, separately taken, were plain, intelligible,\ntranspiring in public, and about which no person of ordinary observation\nwould be likely to mistake. Persons blind or crippled, who applied to\nJesus for relief, were known to have been crippled or blind for many\nyears; they came to be cured; he spake to them; they went away whole.\nLazarus had been dead and buried four days; Jesus called him to come forth\nfrom the grave; he immediately came forth, and was seen alive for a long\ntime afterwards. In every case of healing, the previous condition of the\nsufferer was known to all; all saw his instantaneous restoration, and all\nwitnessed the act of Jesus in touching him, and heard his words.(62) All\nthese, separately considered, were facts, plain and simple in their\nnature, easily seen and fully comprehended by persons of common capacity\nand observation. If they were separately testified to, by different\nwitnesses of ordinary intelligence and integrity, in any court of justice,\nthe jury would be bound to believe them; and a verdict, rendered contrary\nto the uncontradicted testimony of credible witnesses to any one of these\nplain facts, separately taken, would be liable to be set aside, as a\nverdict against evidence. If one credible witness testified to the fact,\nthat Bartimeus was blind, according to the uniform course of administering\njustice, this fact would be taken as satisfactorily proved. So also, if\nhis subsequent restoration to sight were the sole fact in question, this\nalso would be deemed established, by the like evidence. Nor would the rule\nof evidence be at all different, if the fact to be proved were the\ndeclaration of Jesus, immediately preceding his restoration to sight, that\nhis faith had made him whole. In each of these cases, each isolated fact\nwas capable of being accurately observed, and certainly known; and the\nevidence demands our assent, precisely as the like evidence upon any other\nindifferent subject. The connexion of the word or the act of Jesus with\nthe restoration of the blind, lame and dead, to sight, and health, and\nlife, as cause and effect, is a conclusion which our reason is compelled\nto admit, from the uniformity of their concurrence, in such a multitude of\ninstances, as well as from the universal conviction of all, whether\nfriends or foes, who beheld the miracles which he wrought. Indeed, if the\ntruth of one of the miracles is satisfactorily established, our belief\ncannot reasonably be withheld from them all. This is the issue proposed by\nDr. Paley, in regard to the evidence of the death of Jesus upon the cross,\nand his subsequent resurrection, the truth of which he has established in\nan argument, incapable of refutation.\n\n\u00a7 39. In the _fifth_ place, as to _the coincidence of their testimony with\ncollateral and contemporaneous facts and circumstances_. After a witness\nis dead, and his moral character is forgotten, we can ascertain it only by\na close inspection of his narrative, comparing its details with each\nother, and with contemporary accounts and collateral facts. This test is\nmuch more accurate than may at first be supposed. Every event which\nactually transpires, has its appropriate relation and place in the vast\ncomplication of circumstances, of which the affairs of men consist; it\nowes its origin to the events which have preceded it, is intimately\nconnected with all others which occur at the same time and place, and\noften with those of remote regions, and in its turn gives birth to\nnumberless others which succeed. In all this almost inconceivable\ncontexture, and seeming discord, there is perfect harmony; and while the\nfact, which really happened, tallies exactly with every other\ncontemporaneous incident, related to it in the remotest degree, it is not\npossible for the wit of man to invent a story, which, if closely compared\nwith the actual occurrences of the same time and place, may not be shown\nto be false.(63) Hence it is, that a false witness will not willingly\ndetail any circumstances, in which his testimony will be open to\ncontradiction, nor multiply them where there is danger of his being\ndetected by a comparison of them with other accounts, equally\ncircumstantial. He will rather deal in general statements and broad\nassertions, and if he finds it necessary for his purpose to employ names\nand particular circumstances in his story, he will endeavor to invent such\nas shall be out of the reach of all opposing proof; and will be the most\nforward and minute in details, where he knows that any danger of\ncontradiction is least to be apprehended.(64) Therefore it is, that\nvariety and minuteness of detail are usually regarded as certain tests of\nsincerity, if the story, in the circumstances related, is of a nature\ncapable of easy refutation if it were false.\n\n\u00a7 40. The difference, in the detail of circumstances, between artful or\nfalse witnesses and those who testify the truth, is worthy of especial\nobservation. The former are often copious and even profuse in their\nstatements, as far as these may have been previously fabricated, and in\nrelation to the principal matter; but beyond this, all will be reserved\nand meagre, from the fear of detection. Every lawyer knows how lightly the\nevidence of a _non-mi-recordo_ witness is esteemed. The testimony of false\nwitnesses will not be uniform in its texture, but will be unequal,\nunnatural, and inconsistent. On the contrary, in the testimony of true\nwitnesses there is a visible and striking naturalness of manner, and an\nunaffected readiness and copiousness in the detail of circumstances, as\nwell in one part of the narrative as another, and evidently without the\nleast regard either to the facility or difficulty of verification or\ndetection.(65) It is easier, therefore, to make out the proof of any fact,\nif proof it may be called, by suborning one or more false witnesses, to\ntestify directly to the matter in question, than to procure an equal\nnumber to testify falsely to such collateral and separate circumstances as\nwill, without greater danger of detection, lead to the same false result.\nThe increased number of witnesses to circumstances, and the increased\nnumber of the circumstances themselves, all tend to increase the\nprobability of detection if the witnesses are false, because thereby the\npoints are multiplied in which their statements may be compared with each\nother, as well as with the truth itself, and in the same proportion is\nincreased the danger of variance and inconsistency.(66) Thus the force of\ncircumstantial evidence is found to depend on the number of particulars\ninvolved in the narrative; the difficulty of fabricating them all, if\nfalse, and the great facility of detection; the nature of the\ncircumstances to be compared, and from which the dates and other facts are\nto be collected; the intricacy of the comparison; the number of the\nintermediate steps in the process of deduction; and the circuity of the\ninvestigation. The more largely the narrative partakes of these\ncharacters, the further it will be found removed from all suspicion of\ncontrivance or design, and the more profoundly the mind will repose on the\nconviction of its truth.\n\n\u00a7 41. The narratives of the sacred writers, both Jewish and Christian,\nabound in examples of this kind of evidence, the value of which is hardly\ncapable of being properly estimated. It does not, as has been already\nremarked, amount to mathematical demonstration; nor is this degree of\nproof justly demandable in any question of moral conduct. In all human\ntransactions, the highest degree of assurance to which we can arrive,\nshort of the evidence of our own senses, is that of probability. The most\nthat can be asserted is, that the narrative is more likely to be true than\nfalse; and it may be in the highest degree more likely, but still be short\nof absolute mathematical certainty. Yet this very probability may be so\ngreat as to satisfy the mind of the most cautious, and enforce the assent\nof the most reluctant and unbelieving. If it is such as usually satisfies\nreasonable men, in matters of ordinary transaction, it is all which the\ngreatest sceptic has a right to require; for it is by such evidence alone\nthat our rights are determined, in the civil tribunals; and on no other\nevidence do they proceed, even in capital cases. Thus, where a house had\nbeen feloniously broken open with a knife, the blade of which was broken\nand left in the window, and the mutilated knife itself, the parts\nperfectly agreeing, was found in the pocket of the accused, who gave no\nsatisfactory explanation of the fact, no reasonable doubt remained of his\nparticipation in the crime. And where a murder had been committed by\nshooting with a pistol, and the prisoner was connected with the\ntransaction by proof that the wadding of the pistol was part of a letter\naddressed to him, the remainder of which was found upon his person, no\njuror\u2019s conscience could have reproached him for assenting to the verdict\nof condemnation.(67) Yet the evidence, in both cases, is but the evidence\nof circumstances; amounting, it is true, to the highest degree of\nprobability, but yet not utterly inconsistent with the innocence of the\naccused. The evidence which we have of the great facts of the Bible\nhistory belongs to this class, that is, it is moral evidence; sufficient\nto satisfy any rational mind, by carrying it to the highest degree of\nmoral certainty. If such evidence will justify the taking away of human\nlife or liberty, in the one case, surely it ought to be deemed sufficient\nto determine our faith in the other.\n\n\u00a7 42. All that Christianity asks of men on this subject, is, that they\nwould be consistent with themselves; that they would treat its evidences\nas they treat the evidence of other things; and that they would try and\njudge its actors and witnesses, as they deal with their fellow-men, when\ntestifying to human affairs and actions, in human tribunals. Let the\nwitnesses be compared with themselves, with each other, and with\nsurrounding facts and circumstances; and let their testimony be sifted, as\nif it were given in a court of justice, on the side of the adverse party,\nthe witnesses being subjected to a rigorous cross-examination. The result,\nit is confidently believed, will be an undoubting conviction of their\nintegrity, ability, and truth. In the course of such an examination, the\nundesigned coincidences will multiply upon us at every step in our\nprogress; the probability of the veracity of the witnesses and of the\nreality of the occurrences which they relate will increase, until it\nacquires, for all practical purposes, the value and force of\ndemonstration.\n\n\u00a7 43. It should be remembered, that very little of the literature of their\ntimes and country has come down to us; and that the collateral sources and\nmeans of corroborating and explaining their writings are proportionally\nlimited. The contemporary writings and works of art which have reached us,\nhave invariably been found to confirm their accounts, to reconcile what\nwas apparently contradictory, and supply what seemed defective or\nimperfect. We ought therefore to conclude, that if we had more of the same\nlight, all other similar difficulties and imperfections would vanish.\nIndeed they have been gradually vanishing, and rapidly too, before the\nlight of modern research, conducted by men of science in our own times.\nAnd it is worthy of remark, that of all the investigations and discoveries\nof travellers and men of letters, since the overthrow of the Roman empire,\nnot a vestige of antiquity has been found, impeaching, in the slightest\ndegree, the credibility of the sacred writers; but, on the contrary, every\nresult has tended to confirm it.\n\n\u00a7 44. The essential marks of difference between true narratives of facts\nand the creations of fiction, have already been adverted to. It may here\nbe added that these attributes of truth are strikingly apparent throughout\nthe gospel histories, and that the absence of all the others is equally\nremarkable. The writers allude, for example, to the existing manners and\ncustoms, and to the circumstances of the times and of their country, with\nthe utmost minuteness of reference. And these references are never\nformally made, nor with preface and explanation, never multiplied and\nheaped on each other, nor brought together, as though introduced by\ndesign; but they are scattered broad-cast and singly over every part of\nthe story, and so connect themselves with every incident related, as to\nrender the detection of falsehood inevitable. This minuteness, too, is not\npeculiar to any one of the historians, but is common to them all. Though\nthey wrote at different periods, and without mutual concert, they all\nalike refer incidentally to the same state of affairs, and to the same\ncontemporary and collateral circumstances. Their testimony, in this view,\nstands on the same ground with that of four witnesses, separately examined\nbefore different commissioners, upon the same interrogatories, and all\nadverting incidentally to the same circumstances as surrounding and\naccompanying the principal transaction, to which alone their attention is\ndirected. And it is worthy of observation that these circumstances were at\nthat time of a peculiar character. Hardly a state or kingdom in the world\never experienced so many vicissitudes in its government and political\nrelations, as did Judea, during the period of the gospel history. It was\nsuccessively under the government of Herod the Great, of Archelaus, and of\na Roman magistrate; it was a kingdom, a tetrarchate, and a province; and\nits affairs, its laws, and the administration of justice, were all\ninvolved in the confusion and uncertainty naturally to be expected from\nrecent conquest. It would be difficult to select any place or period in\nthe history of nations, for the time and scene of a fictitious history or\nan imposture, which would combine so many difficulties for the fabricator\nto surmount, so many contemporary writers to confront him with, and so\nmany facilities for the detection of falsehood.(68)\n\n\u00a7 45. \u201cHad the evangelists been false historians,\u201d says Dr. Chalmers,\n\u201cthey would not have committed themselves upon so many particulars. They\nwould not have furnished the vigilant inquirers of that period with such\nan effectual instrument for bringing them into discredit with the people;\nnor foolishly supplied, in every page of their narrative, so many\nmaterials for a cross-examination, which would infallibly have disgraced\nthem. Now, we of this age can institute the same cross-examination. We can\ncompare the evangelical writers with contemporary authors, and verify a\nnumber of circumstances in the history, and government, and peculiar\neconomy of the Jewish people. We therefore have it in our power to\ninstitute a cross-examination upon the writers of the New Testament; and\nthe freedom and frequency of their allusions to these circumstances supply\nus with ample materials for it. The fact, that they are borne out in their\nminute and incidental allusions by the testimony of other historians,\ngives a strong weight of what has been called circumstantial evidence in\ntheir favour. As a specimen of the argument, let us confine our\nobservations to the history of our Saviour\u2019s trial, and execution, and\nburial. They brought him to Pontius Pilate. We know both from Tacitus and\nJosephus, that he was at that time governor of Judea. A sentence from him\nwas necessary before they could proceed to the execution of Jesus; and we\nknow that the power of life and death was usually vested in the Roman\ngovernor. Our Saviour was treated with derision; and this we know to have\nbeen a customary practice at that time, previous to the execution of\ncriminals, and during the time of it. Pilate scourged Jesus before he gave\nhim up to be crucified. We know from ancient authors, that this was a very\nusual practice among the Romans. The accounts of an execution generally\nrun in this form: he was stripped, whipped, and beheaded or executed.\nAccording to the evangelists, his accusation was written on the top of the\ncross; and we learn from Suetonius and others, that the crime of the\nperson to be executed was affixed to the instrument of his punishment.\nAccording to the evangelists, this accusation was written in three\ndifferent languages; and we know from Josephus that it was quite common in\nJerusalem to have all public advertisements written in this manner.\nAccording to the evangelists, Jesus had to bear his cross; and we know\nfrom other sources of information, that this was the constant practice of\nthese times. According to the evangelists, the body of Jesus was given up\nto be buried at the request of friends. We know that, unless the criminal\nwas infamous, this was the law or the custom with all Roman\ngovernors.\u201d(69)\n\n\u00a7 46. There is also a striking naturalness in the characters exhibited in\nthe sacred historians, rarely if ever found in works of fiction, and\nprobably nowhere else to be collected in a similar manner from fragmentary\nand incidental allusions and expressions, in the writings of different\npersons. Take, for example, that of Peter, as it may be gathered from the\nevangelists, and it will be hardly possible to conceive that four persons,\nwriting at different times, could have concurred in the delineation of\nsuch a character, if it were not real; a character too, we must observe,\nwhich is nowhere expressly drawn, but is shown only here and there,\ncasually, in the subordinate parts of the main narrative. Thus disclosed,\nit is that of a confident, sanguine, and zealous man; sudden and\nimpulsive, yet humble and ready to retract; honest and direct in his\npurposes; ardently loving his master, yet deficient in fortitude and\nfirmness in his cause.(70) When Jesus put any question to the apostles, it\nwas Peter who was foremost to reply;(71) and if they would inquire of\nJesus, it was Peter who was readiest to speak.(72) He had the impetuous\ncourage to cut off the ear of the High Priest\u2019s servant, who came to\narrest his master; and the weakness to dissemble before the Jews, in the\nmatter of eating with Gentile converts.(73) It was he who ran with John to\nthe sepulchre, on the first intelligence of the resurrection of Jesus, and\nwith characteristic zeal rushed in, while John paused without the\ndoor.(74) He had the ardour to desire and the faith to attempt to walk on\nthe water, at the command of his Lord, but as soon as he saw the wind\nboisterous, he was afraid.(75) He was the first to propose the election of\nanother apostle in the place of Judas;(76) and he it was who courageously\ndefended them all, on the day of Pentecost, when the multitude charged\nthem with being filled with new wine.(77) He was forward to acknowledge\nJesus to be the Messiah;(78) yet having afterwards endangered his own life\nby wounding the servant of the High Priest, he suddenly consulted his own\nsafety by denying the same Master, for whom, but a few hours before, he\nhad declared himself ready to die.(79) We may safely affirm that the\nannals of fiction afford no example of a similar but not uncommon\ncharacter, thus incidentally delineated.\n\n\u00a7 47. There are other internal marks of truth in the narratives of the\nevangelists, which, however, need here be only alluded to, as they have\nbeen treated with great fulness and force by able writers, whose works are\nfamiliar to all.(80) Among these may be mentioned the nakedness of the\nnarratives; the absence of all parade by the writers about their own\nintegrity, of all anxiety to be believed, or to impress others with a good\nopinion of themselves or their cause, of all marks of wonder, or of desire\nto excite astonishment at the greatness of the events they record, and of\nall appearance of design to exalt their Master. On the contrary, there is\napparently the most perfect indifference on their part, whether they are\nbelieved or not; or rather, the evident consciousness that they were\nrecording events well known to all, in their own country and times, and\nundoubtedly to be believed, like any other matter of public history, by\nreaders in all other countries and ages. It is worthy, too, of especial\nobservation, that though the evangelists record the unparalleled\nsufferings and cruel death of their beloved Lord, and this too, by the\nhands and with the consenting voices of those on whom he had conferred the\ngreatest benefits, and their own persecutions and dangers, yet they have\nbestowed no epithets of harshness or even of just censure on the authors\nof all this wickedness, but have everywhere left the plain and\nunincumbered narrative to speak for itself, and the reader to pronounce\nhis own sentence of condemnation; like true witnesses, who have nothing to\ngain or to lose by the event of the cause, they state the facts, and leave\nthem to their fate. Their simplicity and artlessness, also, should not\npass unnoticed, in readily stating even those things most disparaging to\nthemselves. Their want of faith in their Master, their dulness of\napprehension of his teachings, their strifes for pre\u00ebminence, their\ninclination to call fire from heaven upon their enemies, their desertion\nof their Lord in his hour of extreme peril; these, and many other\nincidents tending directly to their own dishonour, are nevertheless set\ndown with all the directness and sincerity of truth, as by men writing\nunder the deepest sense of responsibility to God. Some of the more\nprominent instances of this class of proofs will be noticed hereafter, in\ntheir proper places, in the narratives themselves.\n\n\u00a7 48. Lastly, the great character they have portrayed is perfect. It is\nthe character of a sinless Being; of one supremely wise and supremely\ngood. It exhibits no error, no sinister intention, no imprudence, no\nignorance, no evil passion, no impatience; in a word, no fault; but all is\nperfect uprightness, innocence, wisdom, goodness and truth. The mind of\nman has never conceived the idea of such a character, even for his gods;\nnor has history nor poetry shadowed it forth. The doctrines and precepts\nof Jesus are in strict accordance with the attributes of God, agreeably to\nthe most exalted idea which we can form of them, either from reason or\nfrom revelation. They are strikingly adapted to the capacity of mankind,\nand yet are delivered with a simplicity and majesty wholly divine. He\nspake as never man spake. He spake with authority; yet addressed himself\nto the reason and the understanding of men; and he spake with wisdom,\nwhich men could neither gainsay nor resist. In his private life, he\nexhibits a character not merely of strict justice, but of overflowing\nbenignity. He is temperate, without austerity; his meekness and humility\nare signal; his patience is invincible; truth and sincerity illustrate his\nwhole conduct; every one of his virtues is regulated by consummate\nprudence; and he both wins the love of his friends, and extorts the wonder\nand admiration of his enemies(81). He is represented in every variety of\nsituation in life, from the height of worldly grandeur, amid the\nacclamations of an admiring multitude, to the deepest abyss of human\ndegradation and woe, apparently deserted of God and man. Yet everywhere he\nis the same; displaying a character of unearthly perfection, symmetrical\nin all its proportions, and encircled with splendour more than human.\nEither the men of Galilee were men of superlative wisdom, of extensive\nknowledge and experience, and of deeper skill in the arts of deception,\nthan any and all others, before or after them, or they have truly stated\nthe astonishing things which they saw and heard.\n\nThe narratives of the evangelists are now submitted to the reader\u2019s\nperusal and examination, upon the principles and by the rules already\nstated. For this purpose, and for the sake of more ready and close\ncomparison, they are arranged in juxtaposition, after the general order of\nthe latest and most approved harmonies. The question is not upon the\nstrict propriety of the arrangement, but upon the veracity of the\nwitnesses and the credibility of their narratives. With the relative\nmerits of modern harmonists, and with points of controversy among\ntheologians, the writer has no concern. His business is that of a lawyer,\nexamining the testimony of witnesses by the rules of his own profession,\nin order to ascertain whether, if they had thus testified on oath, in a\ncourt of justice, they would be entitled to credit; and whether their\nnarratives, as we now have them, would be received as ancient documents,\ncoming from the proper custody. If so, then it is believed that every\nhonest and impartial man will act consistently with that result, by\nreceiving their testimony in all the extent of its import. To write out a\nfull commentary or argument upon the text, would be a useless addition to\nthe bulk of the volume; but a few notes have been added for illustration\nof the narratives, and for the clearing up of apparent discrepancies, as\nbeing all that members of the legal profession would desire.\n\n\n\n\n\nHARMONY OF THE GOSPELS.\n\n\n\n\nPart I. Events Connected With The Birth And Childhood Of Jesus.\n\n\nTIME. _About thirteen and a half years._\n\n\n\n\u00a7 1. Preface to Luke\u2019s Gospel.\n\n\nLuke.\nCH. I. 1-4.\nForasmuch as many have taken\nin hand to set forth in order\na declaration of those things\nwhich are most surely believed\namong us,\n2 Even as they delivered them\nunto us, which from the\nbeginning were eye-witnesses,\nand ministers of the word;\n3 It seemed good to me also,\nhaving had perfect\nunderstanding of all things\nfrom the very first, to write\nunto thee in order, most\nexcellent Theophilus,\n4 That thou mightest know the\ncertainty of those things\nwherein thou hast been\ninstructed.\n\n\n\n\u00a7 2. An Angel appears to Zacharias. _Jerusalem_.\n\n\nLuke.\nCH. I. 5-25.\n5 There was in the days of\nHerod the king of Judea, a\ncertain priest named\nZacharias, of the course of\nAbia: and his wife _was_ of\nthe daughters of Aaron, and\nher name _was_ Elisabeth.\n6 And they were both righteous\nbefore God, walking in all the\ncommandments and ordinances of\nthe Lord blameless.\n7 and they had no child,\nbecause that Elisabeth was\nbarren; and they both were\n_now_ well stricken in years.\n8 And it came to pass, that,\nwhile he executed the priest\u2019s\noffice before God in the order\nof his course,\n9 According to the custom of\nthe priest\u2019s office, his lot\nwas to burn incense when he\nwent into the temple of the\nLord.\n10 And the whole multitude of\nthe people were praying\nwithout, at the time of\nincense.\n11 And there appeared unto him\nan angel of the Lord, standing\non the right side of the altar\nof incense.\n12 And when Zacharias saw\n_him_, he was troubled, and\nfear fell upon him.\n13 But the angel said unto\nhim, Fear not, Zacharias: for\nthy prayer is heard; and thy\nwife Elisabeth shall bear thee\na son, and thou shalt call his\nname John.\n14 And thou shalt have joy and\ngladness, and many shall\nrejoice at his birth.\n15 For he shall be great in\nthe sight of the Lord, and\nshall drink neither wine nor\nstrong drink; and he shall be\nfilled with the Holy Ghost,\neven from his mother\u2019s womb.\n16 And many of the children of\nIsrael shall he turn to the\nLord their God.\n17 And he shall go before him\nin the spirit and power of\nElias,(82) to turn the hearts\nof the fathers to the\nchildren, and the disobedient\nto the wisdom of the just; to\nmake ready a people prepared\nfor the Lord.\n18 And Zacharias said unto the\nangel, Whereby shall I know\nthis? for I am an old man, and\nmy wife well stricken in\nyears.\n19 And the angel, answering,\nsaid unto him, I am Gabriel,\nthat stand in the presence of\nGod, and am sent to speak unto\nthee, and to shew thee these\nglad tidings.\n20 And behold, thou shalt be\ndumb, and not able to speak,\nuntil the day that these\nthings shall be performed,\nbecause thou believest not my\nwords, which shall be\nfulfilled in their season.\n21 And the people waited for\nZacharias, and marvelled that\nhe tarried so long in the\ntemple.\n22 And when he came out, he\ncould not speak unto them: and\nthey perceived that he had\nseen a vision in the temple;\nfor he beckoned unto them, and\nremained speechless.\n23 And it came to pass, that\nas soon as the days of his\nministration were\naccomplished, he departed to\nhis own house.\n24 And after those days his\nwife Elisabeth conceived, and\nhid herself five months,\nsaying,\n25 Thus hath the Lord dealt\nwith me in the days wherein he\nlooked on _me_, to take away\nmy reproach among men.\n\n\n\n\u00a7 3. An Angel appears to Mary. _Nazareth_.\n\n\nLuke.\nCH. I. 26-38.\n26 And in the sixth month the\nangel Gabriel was sent from\nGod unto a city of Galilee,\nnamed Nazareth,\n27 To a virgin espoused to a\nman whose name was Joseph, of\nthe house of David; and the\nvirgin\u2019s name _was_ Mary.\n28 And the angel came in unto\nher, and said, Hail, _thou\nthat art_ highly favoured, the\nLord is with thee: blessed art\nthou among women.\n29 And when she saw _him_, she\nwas troubled at his saying,\nand cast in her mind what\nmanner of salutation this\nshould be.\n30 And the angel said unto\nher, Fear not, Mary: for thou\nhast found favour with God.\n31 And behold, thou shalt\nconceive in thy womb, and\nbring forth a son, and shalt\ncall his name JESUS.\n32 He shall be great, and\nshall be called the son of the\nHighest; and the Lord God\nshall give unto him the throne\nof his father David.\n33 And(83) he shall reign over\nthe house of Jacob for ever;\nand of his kingdom there shall\nbe no end.\n34 Then said Mary unto the\nangel, How shall this be,\nseeing I know not a man?\n35 And the angel answered and\nsaid unto her, The Holy Ghost\nshall come upon thee, and the\npower of the Highest shall\novershadow thee: therefore\nalso that holy thing which\nshall be born of thee, shall\nbe called the Son of God.\n36 And behold, thy cousin\nElisabeth, she hath also\nconceived a son in her old\nage; and this is the sixth\nmonth with her who was called\nbarren:\n37 For with God nothing shall\nbe impossible.\n38 And Mary said, Behold the\nhandmaid of the Lord, be it\nunto me according to thy word.\nAnd the angel departed from\nher.\n\n\n\n\u00a7 4. Mary visits Elisabeth. _Juttah_.\n\n\nLuke.\nCH. I. 39-56.\n39 And Mary arose in those\ndays, and went into the\nhill-country with haste, into\na city of Juda,\n40 And entered into the house\nof Zacharias, and saluted\nElisabeth.\n41 And it came to pass, that\nwhen Elisabeth heard the\nsalutation of Mary, the babe\nleaped in her womb: and\nElisabeth was filled with the\nHoly Ghost.\n42 And she spake out with a\nloud voice and said, Blessed\n_art_ thou among women, and\nblessed _is_ the fruit of thy\nwomb.\n43 And whence _is_ this to me,\nthat the mother of my lord\nshould come to me?\n44 For lo, as soon as the\nvoice of thy salutation\nsounded in mine ears, the babe\nleaped in my womb for joy.\n45 And blessed _is_ she that\nbelieved: for there shall be a\nperformance of those things\nwhich were told her from the\nLord.\n46 And Mary said, My soul doth\nmagnify the Lord,\n47 And my spirit hath rejoiced\nin God my Saviour.\n48 For he hath regarded the\nlow estate of his handmaiden:\nfor behold, from henceforth\nall generations shall call me\nblessed.\n49 For he that is mighty hath\ndone to me great things; and\nholy _is_ his name.\n50 And his mercy _is_ on them\nthat fear him, from generation\nto generation.\n51 He hath shewed strength\nwith his arm; he hath\nscattered the proud in the\nimagination of their hearts.\n52 He hath put down the mighty\nfrom _their_ seats, and\nexalted them of low degree.\n53 He hath filled the hungry\nwith good things, and the rich\nhe hath sent empty away.\n54 He hath holpen his servant\nIsrael, in remembrance of\n_his_ mercy;\n55 As(84) he spake to our\nfathers, to Abraham, and to\nhis seed, for ever.\n56 And Mary abode with her\nabout three months, and\nreturned to her own house.\n\n\n\n\u00a7 5. The birth of John the Baptist. _Juttah_.\n\n\nLuke.\nCH. I. 57-80.\n57 Now Elisabeth\u2019s full time\ncame that she should be\ndelivered; and she brought\nforth a son.\n58 And her neighbours and her\ncousins heard how the Lord had\nshewed great mercy upon her;\nand they rejoiced with her.\n59 And it came to pass, that\non the eighth day they came to\ncircumcise the child; and they\ncalled him Zacharias, after\nthe name of his father.\n60 And his mother answered and\nsaid, not _so_; but he shall\nbe called John.\n61 And they said unto her,\nThere is none of thy kindred\nthat is called by this name.\n62 And they made signs to his\nfather, how he would have him\ncalled.\n63 And he asked for a\nwriting-table, and wrote,\nsaying, His name is John. And\nthey marvelled all.\n64 And his mouth was opened\nimmediately, and his tongue\nloosed, and he spake, and\npraised God.\n65 And fear came on all that\ndwelt round about them: and\nall these sayings were noised\nabroad throughout all the\nhill-country of Judea.\n66 And all they that heard\n_them_, laid _them_ up in\ntheir hearts, saying, What\nmanner of child shall this be!\nAnd the hand of the Lord was\nwith him.\n67 And his father Zacharias\nwas filled with the Holy\nGhost, and prophesied, saying,\n68 Blessed _be_ the Lord God\nof Israel; for he hath visited\nand redeemed his people,\n69 And hath raised up a horn\nof salvation for us, in the\nhouse of his servant David:\n70 As he spake by the mouth of\nhis holy prophets, which have\nbeen since the world began:\n71 That we should be saved\nfrom our enemies, and from the\nhand of all that hate us;\n72 To perform the mercy\n_promised_ to our fathers, and\nto remember his holy covenant;\n73 The oath which he sware to\nour Father Abraham,(85)\n74 That he would grant unto\nus, that we, being delivered\nout of the hand of our\nenemies, might serve him\nwithout fear,\n75 In holiness and\nrighteousness before him, all\nthe days of our life.\n76 And thou, child, shalt be\ncalled the Prophet of the\nHighest, for thou shalt go\nbefore the face of the Lord to\nprepare his ways;\n77 To give knowledge of\nsalvation unto his people, by\nthe remission of their sins,\n78 Through the tender mercy of\nour God; whereby the\nday-spring from on high hath\nvisited us,\n79 To give light to them that\nsit in darkness and _in_ the\nshadow of death, to guide our\nfeet into the way of peace.\n80 And the child grew, and\nwaxed strong in spirit, and\nwas in the deserts till the\nday of his shewing unto\nIsrael.\n\n\n\n\u00a7 6. An Angel appears to Joseph. _Nazareth._\n\n\nMatthew.\nCH. I. 18-25.\n18 Now the birth of Jesus\nChrist was on this wise: When\nas his mother Mary was\nespoused to Joseph, before\nthey came together, she was\nfound with child of the holy\nGhost.\n19 Then Joseph her husband,\nbeing a just _man_, and not\nwilling to make her a public\nexample, was minded to put her\naway privily.(86)\n20 But while he thought on\nthese things, Behold, the\nangel of the Lord appeared\nunto him in a dream, saying,\nJoseph, thou son of David,\nfear not to take unto thee\nMary thy wife; for that which\nis conceived in her is of the\nHoly Ghost.\n21 And she shall bring forth a\nson, and thou shalt call his\nname JESUS: for he shall save\nhis people from their sins.\n22 Now all this was done, that\nit might be fulfilled which\nwas spoken of the Lord by the\nprophet, saying,\n23 Behold,(87) a virgin shall\nbe with child, and shall bring\nforth a son, and they shall\ncall his name Emmanuel, which\nbeing interpreted is, God with\nus.\n24 Then Joseph, being raised\nfrom sleep, did as the angel\nof the Lord had bidden him,\nand took unto him his wife:\n25 And knew her not till she\nhad brought forth her\nfirst-born son: and he called\nhis name JESUS.\n\n\n\n\u00a7 7. The birth of Jesus. _Bethlehem_.\n\n\nLuke.\nCH. II. 1-7.\nAnd it came to pass in those\ndays, that there went out a\ndecree(88) from Cesar\nAugustus, that all the world\nshould be taxed.\n2 (And this taxing was first\nmade when Cyrenius was\ngovernor of Syria.)\n3 And all went to be taxed,\nevery one into his own city.\n4 And Joseph also went up from\nGalilee, out of the city of\nNazareth, into Judea, unto the\ncity of David, which is called\nBethlehem, (because he was of\nthe house and lineage of\nDavid,)\n5 To be taxed with Mary his\nespoused wife, being great\nwith child.\n6 And so it was, that while\nthey were there, the days were\naccomplished that she should\nbe delivered.\n7 And she brought forth her\nfirst-born son, and wrapped\nhim in swaddling-clothes, and\nlaid him in a manger; because\nthere was no room for them in\nthe inn.\n\n\n\n\u00a7 8. An Angel appears to the Shepherds. _Near Bethlehem_.\n\n\nLuke.\nCH. II. 8-20.\n8 And there were in the same\ncountry shepherds abiding in\nthe field, keeping watch over\ntheir flock by night.\n9 And lo, the angel of the\nLord came upon them, and the\nglory of the Lord shone round\nabout them; and they were sore\nafraid.\n10 And the angel said unto\nthem, Fear not: for behold, I\nbring you good tidings of\ngreat joy, which shall be to\nall people.\n11 For unto you is born this\nday, in the city of David, a\nSaviour, which is Christ the\nLord.\n12 And this _shall be_ a sign\nunto you; Ye shall find the\nbabe wrapped in\nswaddling-clothes, lying in a\nmanger.\n13 And suddenly there was with\nthe angel a multitude of the\nheavenly host praising God,\nand saying,\n14 Glory to God in the\nhighest, and on earth peace,\ngood will toward men.\n15 And it came to pass, as the\nangels were gone away from\nthem into heaven, the\nshepherds said one to another,\nLet us now go even unto\nBethlehem, and see this thing\nwhich is come to pass, which\nthe Lord hath made known unto\nus.\n16 And they came with haste,\nand found Mary and Joseph, and\nthe babe lying in a manger.\n17 And when they had seen\n_it_, they made known abroad\nthe saying which was told them\nconcerning this child.\n18 And all they that heard it,\nwondered at those things which\nwere told them by the\nshepherds.\n19 But Mary kept all these\nthings, and pondered _them_ in\nher heart.\n20 And the shepherds returned,\nglorifying and praising God\nfor all the things that they\nhad heard and seen, as it was\ntold unto them.\n\n\n\n\u00a7 9. The circumcision of Jesus and his presentation in the temple.\n_Bethlehem_. _Jerusalem_.\n\n\nLuke.\nCH. II. 21-38.\n21 And when eight days were\naccomplished for the\ncircumcising of the child,(89)\nhis name was called JESUS,\nwhich was so named of the\nangel before he was conceived\nin the womb.\n22 And when the days of her\npurification according to the\nlaw of Moses were\naccomplished, they brought him\nto Jerusalem, to present _him_\nto the Lord;\n23 (As it is written in the\nlaw of the Lord,(90) Every\nmale that openeth the womb\nshall be called holy to the\nLord;)\n24 And to offer a sacrifice\naccording to that which is\nsaid in the law of the\nLord,(91) A pair of\nturtle-doves, or two young\npigeons.\n25 And behold, there was a man\nin Jerusalem, whose name _was_\nSimeon; and the same man _was_\njust and devout, waiting for\nthe consolation of Israel: and\nthe Holy Ghost was upon him.\n26 And it was revealed unto\nhim by the Holy Ghost, that he\nshould not see death, before\nhe had seen the Lord\u2019s Christ.\n27 And he came by the Spirit\ninto the temple; and when the\nparents brought in the child\nJesus, to do for him after the\ncustom of the law,\n28 Then took he him up in his\narms, and blessed God, and\nsaid,\n29 Lord, now lettest thou thy\nservant depart in peace,\naccording to thy word:\n30 For mine eyes have seen thy\nsalvation,\n31 Which thou hast prepared\nbefore the face of all people;\n32 A light to lighten the\nGentiles, and the glory of thy\npeople Israel.\n33 And Joseph and his mother\nmarvelled at those things\nwhich were spoken of him.\n34 And Simeon blessed them,\nand said unto Mary his mother,\nBehold, this child is(92) set\nfor the fall and rising again\nof many in Israel; and for a\nsign which shall be spoken\nagainst,\n35 (Yea, a sword shall pierce\nthrough thy own soul also;)\nthat the thoughts of many\nhearts may be revealed.\n36 And there was one Anna, a\nprophetess, the daughter of\nPhanuel, of the tribe of Aser:\nshe was of a great age, and\nhad lived with a husband seven\nyears from her virginity.\n37 And she _was_ a widow of\nabout fourscore and four\nyears, which departed not from\nthe temple, but served _God_\nwith fastings and prayers\nnight and day.\n38 And she coming in that\ninstant, gave thanks likewise\nunto the Lord, and spake of\nhim to all them that looked\nfor redemption in Jerusalem.\n\n\n\n\u00a7 10. The Magi. _Jerusalem._ _Bethlehem._\n\n\nMatthew.\nCH. II. 1-12.\nNow when Jesus was born in\nBethlehem of Judea in the days\nof Herod the king, behold,\nthere came wise men from the\nEast to Jerusalem,\n2 Saying, Where is he that is\nborn king of the Jews? for we\nhave seen his star in the\neast, and are come to worship\nhim.\n3 When Herod the king had\nheard _these things_, he was\ntroubled,(93) and all\nJerusalem with him.\n4 And when he had gathered all\nthe chief priests and scribes\nof the people together, he\ndemanded of them where Christ\nshould be born.\n5 And they said unto him, in\nBethlehem of Judea: for thus\nit is written by the prophet,\n6 And(94) thou Bethlehem, in\nthe land of Juda, art not the\nleast among the princes of\nJuda: for out of thee shall\ncome a Governor, that shall\nrule my people Israel.\n7 Then Herod, when he had\nprivily called the wise men,\ninquired of them diligently\nwhat time the star appeared.\n8 And he sent them to\nBethlehem, and said Go, and\nsearch diligently for the\nyoung child; and when ye have\nfound _him_, bring me word\nagain, that I may come and\nworship him also.\n9 When they had heard the\nking, they departed; and lo,\nthe star, which they saw in\nthe east, went before them,\ntill it came and stood over\nwhere the young child was.\n10 When they saw the star,\nthey rejoiced with exceeding\ngreat joy.\n11 And when they were come\ninto the house, they saw the\nyoung child with Mary his\nmother, and fell down, and\nworshipped him: and when they\nhad opened their treasures,\nthey presented unto him gifts;\ngold, and frankincense, and\nmyrrh.\n12 And being warned of God in\na dream that they should not\nreturn to Herod, they departed\ninto their own country another\nway.\n\n\n\n\u00a7 11. The flight into Egypt. Herod\u2019s cruelty. The return. _Bethlehem.\nNazareth_.\n\n\nMatthew.\nCH. II. 13-23.\n13 And when they were\ndeparted, behold, the angel of\nthe Lord appeareth to Joseph\nin a dream, saying, Arise, and\ntake the young child and his\nmother, and flee into Egypt,\nand be thou there until I\nbring thee word: for Herod\nwill seek the young child to\ndestroy him.\n14 When he arose, he took the\nyoung child and his mother by\nnight, and departed into\nEgypt:\n15 And was there until the\ndeath of Herod: that it might\nbe fulfilled which was spoken\nof the Lord by the prophet,\nsaying,(95) Out of Egypt have\nI called my Son.\n16 Then Herod, when he saw\nthat he was mocked of the wise\nmen, was exceeding wroth, and\nsent forth, and slew all the\nchildren that were in\nBethlehem, and in all the\ncoasts thereof, from two years\nold and under, according to\nthe time which he had\ndiligently inquired of the\nwise men.\n17 Then was fulfilled that\nwhich was spoken by Jeremy the\nprophet, saying,\n18 In(96) Rama was there a\nvoice heard, lamentation, and\nweeping, and great mourning,\nRachel weeping for her\nchildren, and would not be\ncomforted, because they are\nnot.\n19 But, when Herod was dead,\nbehold, an angel of the Lord\nappeareth in a dream to Joseph\nin Egypt,\n20 Saying, Arise, and take the\nyoung child and his mother,\nand go into the land of\nIsrael: for they are dead\nwhich sought the young child\u2019s\nlife.\n21 And he arose, and took the\nyoung child and his mother,\nand came into the land of\nIsrael.\n22 But when he heard that\nArchelaus did reign in Judea\nin the room of his father\nHerod, he was afraid to go\nthither:(97) notwithstanding,\nbeing warned of God in a\ndream, he turned aside into\nthe parts of Galilee:\n23 And he came and dwelt in a\ncity called Nazareth: that it\nmight be fulfilled which was\nspoken by the prophets, He\nshall be called a\nNazarene.(98)\n\n\n\n\u00a7 12. At twelve years of age, Jesus goes to the Passover. _Jerusalem_.\n\n\nLuke.\nCH. II. 41-52.\n41 Now his parents went to\nJerusalem every year at the\nfeast of the passover.\n42 And when he was twelve\nyears old(99), they went up to\nJerusalem after the custom of\nthe feast.\n43 And when they had fulfilled\nthe days, as they returned,\nthe child Jesus tarried behind\nin Jerusalem; and Joseph and\nhis mother knew not of it.\n44 But they, supposing him to\nhave been in the company,(100)\nwent a day\u2019s journey; and they\nsought him among their\nkinsfolk and acquaintance.\n45 And when they found him\nnot, they turned back again to\nJerusalem, seeking him.\n46 And it came to pass, that\nafter three days they found\nhim in the temple, sitting in\nthe midst of the doctors, both\nhearing them, and asking them\nquestions.\n47 And all that heard him were\nastonished at his\nunderstanding and answers.\n48 And when they saw him, they\nwere amazed: and his mother\nsaid unto him, Son, why hast\nthou thus dealt with us?\nBehold, thy father and I have\nsought thee sorrowing.\n49 And he said unto them, How\nis it that ye sought me? wist\nye not that I must be about my\nFather\u2019s business?\n50 And they understood not the\nsaying which he spake unto\nthem.\n51 And he went down with them,\nand came to Nazareth, and was\nsubject unto them: but his\nmother kept all these sayings\nin her heart.\n52 And Jesus increased in\nwisdom and stature, and in\nfavour with God and man.\n\n\n\n\u00a7 13. The Genealogies.\n\n\nMatthew.\nCH. I. 1-17.\nThe book of the generation of\nJesus Christ, the son of\nDavid, the son of Abraham.\n2 Abraham begat Isaac; and\nIsaac begat Jacob; and Jacob\nbegat Judas and his brethren;\n3 And Judas begat Phares and\nZara of Thamar; and Phares\nbegat Esrom; and Esrom begat\nAram;\n4 And Aram begat Aminadab; and\nAminadab begat Naasson; and\nNaasson begat Salmon;\n5 And Salmon begat Booz of\nRachab; and Booz begat Obed of\nRuth; and Obed begat Jesse;\n6 And Jesse begat David the\nking; and David the king begat\nSolomon of her _that had been\nthe wife_ of Urias;\n7 And Solomon begat Roboam;\nand Roboam begat Abia; and\nAbia begat Asa;\n8 And Asa begat Josaphat; and\nJosaphat begat Joram; and\nJoram begat Ozias;\n9 And Ozias begat Joatham; and\nJoatham begat Achaz; and Achaz\nbegat Ezekias;\n10 And Ezekias begat Manasses;\nand Manasses begat Amon; and\nAmon begat Josias;\n11 And Josias begat Jechonias\nand his brethren, about the\ntime they were carried away to\nBabylon;\n12 And after they were brought\nto Babylon, Jechonias begat\nSalathiel; and Salathiel begat\nZorobabel;\n13 And Zorobabel begat Abiud;\nand Abiud begat Eliakim; and\nEliakim begat Azor;\n14 And Azor begat Sadoc; and\nSadoc begat Achim; and Achim\nbegat Eliud;\n15 And Eliud begat Eleazar;\nand Eleazar begat Matthan; and\nMatthan begat Jacob;\n16 And Jacob begat Joseph the\nhusband of Mary, of whom was\nborn Jesus, who is called\nChrist.\n17 So all the generations from\nAbraham to David _are_\nfourteen generations; and from\nDavid until the carrying away\ninto Babylon _are_ fourteen\ngenerations; and from the\ncarrying away into Babylon\nunto Christ _are_ fourteen\ngenerations.\n\nLuke.\nCH. III. 23-38, INVERTED.(101)\n38 _The son_ of God, _the son_\nof Adam, _the son_ of Seth,\n_the son_ of Enos,\n37 _The son_ of Cainan, _the\nson_ of Maleleel, _the son_ of\nJared, _the son_ of Enoch,\n_the son_ of Mathusala,\n36 _The son_ of Lamech, _the\nson_ of Noe, _the son_ of Sem,\n_the son_ of Arphaxad, _the\nson_ of Cainan,\n35 _The son_ of Sala, _the\nson_ of Heber, _the son_ of\nPhalec, _the son_ of Ragau,\n_the son_ of Saruch,\n34 _The son_ of Nachor, _the\nson_ of Thara, _the son_ of\nAbraham, _the son_ of Isaac,\n_the son_ of Jacob,\n33 _The son_ of Juda, _the\nson_ of Phares, _the son_ of\nEsrom, _the son_ of Aram, _the\nson_ of Aminadab,\n32 _The son_ of Naasson, _the\nson_ of Salmon, _the son_ of\nBooz, _the son_ of Obed, _the\nson_ of Jesse,\n31 _The son_ of David, _the\nson_ of Nathan, _the son_ of\nMattatha, _the son_ of Menan,\n_the son_ of Melea,\n30 _The son_ of Eliakim, _the\nson_ of Jonan, _the son_ of\nJoseph, _the son_ of Juda,\n_the son_ of Simeon,\n29 _The son_ of Levi, _the\nson_ of Matthat, _the son_ of\nJoram, _the son_ of Eliezer,\n_the son_ of Jose,\n28 _The son_ of Er, _the son_\nof Elmodam, _the son_ of\nCosam, _the son_ of Addi, _the\nson_ of Melchi,\n27 _The son_ of Neri, _the\nson_ of Salathiel, _the son_\nof Zorobabel, _the son_ of\nRhesa, _the son_ of Joanna,\n26 _The son_ of Juda, _the\nson_ of Joseph, _the son_ of\nSemei, _the son_ of\nMattathias, _the son_ of\nMaath,\n25 _The son_ of Nagge, _the\nson_ of Esli, _the son_ of\nNaum, _the son_ of Amos, _the\nson_ of Mattathias,\n24 _The son_ of Joseph, _the\nson_ of Janna, _the son_ of\nMelchi, _the son_ of Levi,\n_the son_ of Matthat,\n23 _The son_ of Heli, _the\nson_ of Joseph,\u2014And Jesus\nhimself ... being (as was\nsupposed)\u2014\n\n\n\n\nPart II. Announcement And Introduction Of Our Lord\u2019s Public Ministry.\n\n\nTIME. _About one year._\n\n\n\n\u00a7 14. The Ministry of John the Baptist. _The Desert._ _The Jordan._\n\n\nMatthew. Mark.\nCH. III. 1-12. CH. I. 1-8.\nIn those days came John the The beginning of the gospel of\nBaptist, preaching in the Jesus Christ the Son of God:\nwilderness of Judea,\n2 And saying, Repent ye; for As it is written in the\nthe kingdom of heaven is at prophets,(102) Behold, I send\nhand. my messenger before thy face,\n which shall prepare thy way\n before thee;\n3 For this is he that was 3 The voice of one crying in\nspoken of by the prophet the wilderness, Prepare ye the\nEsaias, saying, The voice of way of the Lord, make his\none crying in the wilderness, paths straight.\nPrepare ye the way of the\nLord, make his paths straight.\n4 And the same John had his 4 John did baptize in the\nraiment of camel\u2019s hair, and a wilderness, and preach the\nleathern girdle about his baptism of repentance, for the\nloins; and his meat was remission of sins.\nlocusts and wild honey.\n5 Then went out to him 5 And there went out unto him\nJerusalem, and all Judea, and all the land of Judea, and\nall the region round about they of Jerusalem, and were\nJordan. all baptized of him in the\n river of Jordan, confessing\n their sins.\n6 And were baptized of him in 6 And John was clothed with\nJordan, confessing their sins. camel\u2019s hair, and with a\n girdle of a skin about his\n loins; and he did eat locusts\n and wild honey;\n7 But when he saw many of the 7 And preached, saying, There\nPharisees and Sadducees come cometh one mightier than I\nto his baptism, he said unto after me, the latchet of whose\nthem, O generation of vipers, shoes I am not worthy to stoop\nwho hath warned you to flee down and unloose.\nfrom the wrath to come?\n8 Bring forth therefore fruits 8 I indeed have baptized you\nmeet for repentance: with water: but he shall\n baptize you with the Holy\n Ghost.\n9 And think not to say within\nyourselves, We have Abraham to\nour father: for I say unto\nyou, that God is able of these\nstones to raise up children\nunto Abraham.\n10 And now also the axe is\nlaid unto the root of the\ntrees: therefore every tree\nwhich bringeth not forth good\nfruit is hewn down, and cast\ninto the fire.\n11 I indeed baptize you with\nwater unto repentance: but he\nthat cometh after me is\nmightier than I, whose shoes I\nam not worthy to bear: he\nshall baptize you with the\nHoly Ghost, and _with_ fire:\n12 Whose fan _is_ in his hand,\nand he will thoroughly purge\nhis floor, and gather his\nwheat into the garner; but he\nwill burn up the chaff with\nunquenchable fire.\n\nLuke.\nCH. III. 1-18.\nNow in the fifteenth year of\nthe reign of Tiberius Cesar,\nPontius Pilate being governor\nof Judea, and Herod being\ntetrarch of Galilee, and his\nbrother Philip tetrarch of\nIturea and of the region of\nTrachonitis, and Lysanias the\ntetrarch of Abilene.\n2 Annas and Caiaphas being the\nhigh priests,(103) the word of\nGod came unto John the son of\nZacharias in the wilderness.\n3 And he came into all the\ncountry about Jordan,\npreaching the baptism of\nrepentance, for the remission\nof sins;\n4 As it is written in the book\nof the words of Esaias the\nprophet, saying,(104) The\nvoice of one crying in the\nwilderness, Prepare ye the way\nof the Lord, make his paths\nstraight.\n5 Every valley shall be\nfilled, and every mountain and\nhill shall be brought low; and\nthe crooked shall be made\nstraight, and the rough ways\nshall be made smooth;\n6 And all flesh shall see the\nsalvation of God.\n7 Then said he to the\nmultitude that came forth to\nbe baptized of him, O\ngeneration of vipers, who hath\nwarned you to flee from the\nwrath to come?\n8 Bring forth therefore fruits\nworthy of repentance, and\nbegin not to say within\nyourselves, We have Abraham to\n_our_ father: for I say unto\nyou, That God is able of these\nstones to raise up children\nunto Abraham.\n9 And now also the axe is laid\nunto the root of the trees:\nevery tree therefore which\nbringeth not forth good fruit,\nis hewn down, and cast into\nthe fire.\n10 And the people asked him,\nsaying, What shall we do then?\n11 He answereth and saith unto\nthem, He that hath two coats,\nlet him impart to him that\nhath none; and he that hath\nmeat, let him do likewise.\n12 Then came also publicans to\nbe baptized, and said unto\nhim, Master, what shall we do?\n13 And he said unto them,\nExact no more than that which\nis appointed you.\n14 And the soldiers likewise\ndemanded of him, saying, And\nwhat shall we do? And he said\nunto them, Do violence to no\nman, neither accuse _any_\nfalsely; and be content with\nyour wages.\n15 And as the people were in\nexpectation, and all men mused\nin their hearts of John,\nwhether he were the Christ, or\nnot;\n16 John answered, saying unto\n_them_ all, I indeed baptize\nyou with water; but one\nmightier than I cometh, the\nlatchet of whose shoes I am\nnot worthy to unloose: he\nshall baptize you with the\nHoly Ghost, and with fire:\n17 Whose fan _is_ in his hand,\nand he will thoroughly purge\nhis floor, and will gather the\nwheat into his garner; but the\nchaff he will burn with fire\nunquenchable.\n18 And many other things in\nhis exhortation preached he\nunto the people.\n\n\n\n\u00a7 15. The Baptism of Jesus. _The Jordan._\n\n\nMatthew. Mark.\nCH. III. 13-17. CH. I. 9-11.\n13 Then cometh Jesus from 9 And it came to pass in those\nGalilee to Jordan unto John, days, that Jesus came from\nto be baptized of him. Nazareth of Galilee, and was\n baptized of John in Jordan.\n14 But John forbade him, 10 And straightway coming up\nsaying, I have need to be out of the water, he saw the\nbaptized of thee, and comest heavens opened, and the Spirit\nthou to me? like a dove descending upon\n him.\n15 And Jesus answering said 11 And there came a voice from\nunto him, Suffer _it to be so_ heaven _saying_, Thou art my\nnow: for thus it becometh us beloved Son, in whom I am well\nto fulfil all righteousness. pleased.\nThen he suffered him.\n16 And Jesus, when he was\nbaptized, when up straightway\nout of the water: and lo, the\nheavens were opened unto him,\nand he saw the Spirit of God\ndescending like a dove, and\nlighting upon him:\n17 And lo, a voice from\nheaven, saying, This is my\nbeloved Son, in whom I am well\npleased.\n\nLuke.\nCH. III. 21-23.\n21 Now, when all the people\nwere baptized, it came to\npass, that Jesus also being\nbaptized, and praying, the\nheaven was opened,\n22 And the Holy Ghost\ndescended in a bodily shape\nlike a dove upon him, and a\nvoice came from heaven, which\nsaid, Thou art my beloved Son;\nin thee I am well pleased.\n23 And Jesus himself began to\nbe about thirty years of age.\n\n\n\n\u00a7 16. The Temptation. _Desert of Judea_\n\n\nMatthew. Mark.\nCH. IV. 1-11. CH. I. 12-13.\nThen was Jesus led up of the 12 And immediately the Spirit\nSpirit into the wilderness to driveth him into the\nbe tempted of the devil. wilderness.\n2 And when he had fasted forty 13 And he was there in the\ndays and forty nights, he was wilderness forty days tempted\nafterward an hungered. of Satan; and was with the\n wild beasts; and the angels\n ministered unto him.\n3 And when the tempter came to\nhim, he said, If thou be the\nSon of God, command that these\nstones be made bread.\n4 But he answered and said, It\nis written(105) Man shall not\nlive by bread alone, but by\nevery word that proceedeth out\nof the mouth of God.\n5 Then the devil taketh him up\ninto the holy city, and\nsetteth him on a pinnacle of\nthe temple,\n6 And saith unto him, If thou\nbe the Son of God cast thyself\ndown, for it is written(106)\nHe shall give his angels\ncharge concerning thee: and in\n_their_ hands they shall bear\nthee up, lest at any time thou\ndash thy foot against a stone.\n7 Jesus said unto him, It is\nwritten again,(107) Thou shalt\nnot tempt the Lord thy God.\n8 Again, the devil taketh him\nup into an exceeding high\nmountain and sheweth him all\nthe kingdoms of the world, and\nthe glory of them:\n9 And saith unto him, All\nthese things will I give thee,\nif thou wilt fall down and\nworship me.\n10 Then saith Jesus unto him,\nGet thee hence, Satan: for it\nis written,(108) Thou shalt\nworship the Lord thy God, and\nhim only shalt thou serve.\n11 Then the devil leaveth him,\nand behold, angels came and\nministered unto him.\n\nLuke.\nCH. IV. 1-13.(109)\nAnd Jesus, being full of the\nHoly Ghost, returned from\nJordan, and was led by the\nSpirit into the wilderness,\n2 Being forty days tempted of\nthe devil. And in those days\nhe did eat nothing: and when\nthey were ended, he afterward\nhungered.\n3 And the devil said unto him,\nIf thou be the Son of God,\ncommand this stone that it be\nmade bread.\n4 And Jesus answered him,\nsaying, It is written, That\nman shall not live by bread\nalone, but by every word of\nGod.\n9 And he brought him to\nJerusalem, and set him on a\npinnacle of the temple, and\nsaid unto him, If thou be the\nSon of God, cast thyself down\nfrom hence:\n10 For it is written, He shall\ngive his angels charge over\nthee, to keep thee:\n11 And in _their_ hands they\nshall bear thee up, lest at\nany time thou dash thy foot\nagainst a stone.\n12 And Jesus answering, said\nunto him, It is said, Thou\nshalt not tempt the Lord thy\nGod.\n5 And the devil, taking him up\ninto a high mountain, shewed\nunto him, all the kingdoms of\nthe world in a moment of time.\n6 And the devil said unto him,\nAll this power will I give\nthee, and the glory of them:\nfor that is delivered unto me,\nand to whomsoever I will, I\ngive it.\n7 If thou therefore wilt\nworship me, all shall be\nthine.\n8 And Jesus answered and said\nunto him, Get thee behind me,\nSatan: for it is written, Thou\nshalt worship the Lord thy\nGod, and him only shalt thou\nserve.\n13 And when the devil had\nended all the temptation, he\ndeparted from him for a\nseason.\n\n\n\n\u00a7 17. Preface to John\u2019s Gospel.\n\n\n John.\n CH. I. 1-18.\n In the beginning was the Word,\n and the Word was with God, and\n the Word was God.\n 2 The same was in the\n beginning with God.\n 3 All things were made by him;\n and without him was not\n anything made that was made.\n 4 In him was life; and the\n life was the light of men.\n 5 And the light shineth in\n darkness; and the darkness\n comprehended it not.\n 6 There was a man sent from\n God, whose name _was_ John.\n 7 The same came for a witness,\n to bear witness of the Light,\n that all _men_ through him\n might believe.\n 8 He was not that Light, but\n _was sent_ to bear witness of\n that light.\n 9 _That_ was the true Light,\n which lighteth every man that\n cometh into the world.\n 10 He was in the world, and\n the world was made by him, and\n the world knew him not.\n 11 He came unto his own, and\n his own received him not.\n 12 But as many as received\n him, to them gave he power to\n become the sons of God, _even_\n to them that believe on his\n name:\n 13 Which were born, not of\n blood, nor of the will of the\n flesh, nor of the will of man,\n but of God.\n 14 And the Word was made\n flesh, and dwelt among us,\n (and we beheld his glory, the\n glory as of the only begotten\n of the Father,) full of grace\n and truth.\n 15 John bare witness of him,\n and cried, saying, This was he\n of whom I spake, He that\n cometh after me, is preferred\n before me; for he was before\n me.\n 16 And of his fulness have all\n we received, and grace for\n grace.\n 17 For the law was given by\n Moses, _but_ grace and truth\n came by Jesus Christ.\n 18 No man hath seen God at any\n time; the only begotten Son,\n which is in the bosom of the\n Father, he hath declared\n _him_.\n\n\n\n\u00a7 18. Testimony of John the Baptist to Jesus. _Bethany beyond Jordan_.\n\n\n John.\n CH. I. 19-34.\n 19 And this is the record of\n John, when the Jews sent\n priests and Levites from\n Jerusalem, to ask him, Who art\n thou?\n 20 And he confessed, and\n denied not; but confessed, I\n am not the Christ.\n 21 And they asked him, What\n then? Art thou Elias? And he\n saith, I am not. Art thou that\n prophet? And he answered,\n No.(110)\n 22 Then said they unto him,\n Who art thou? that we may give\n an answer to them that sent\n us. What sayest thou of\n thyself?\n 23 He said,(111) I am the\n voice of one crying in the\n wilderness, Make straight the\n way of the Lord, as said the\n prophet Esaias.\n 24 And they which were sent\n were of the Pharisees.\n 25 And they asked him, and\n said unto him, Why baptizest\n thou then, if thou be not that\n Christ, nor Elias, neither\n that prophet?\n 26 John answered them, saying,\n I baptize with water: but\n there standeth one among you,\n whom ye know not.\n 27 He it is, who coming after\n me, is preferred before me,\n whose shoe\u2019s latchet I am not\n worthy to unloose.\n 28 These things were done in\n Bethabara beyond Jordan, where\n John was baptizing.\n 29 The next day John seeth\n Jesus coming unto him, and\n saith, Behold the Lamb of God,\n which taketh away the sin of\n the world!\n 30 This is he of whom I said,\n After me cometh a man which is\n preferred before me; for he\n was before me.\n 31 And I knew him not: but\n that he should be made\n manifest to Israel, therefore\n am I come baptizing with\n water.\n 32 And John bare record,\n saying, I saw the Spirit\n descending from heaven like a\n dove, and it abode upon him.\n 33 And I knew him not: but he\n that sent me to baptize with\n water, the same said unto me,\n Upon whom thou shalt see the\n Spirit descending and\n remaining on him, the same is\n he which baptizeth with the\n Holy Ghost.\n 34 And I saw and bare record,\n that this is the Son of God.\n\n\n\n\u00a7 19. Jesus gains disciples. _The Jordan. Galilee_.\n\n\n John.\n CH. I. 35-51.\n 35 Again the next day after,\n John stood, and two of his\n disciples;\n 36 And looking upon Jesus as\n he walked, he saith, Behold\n the Lamb of God!\n 37 And the two disciples heard\n him speak, and they followed\n Jesus.\n 38 Then Jesus turned, and saw\n them following, and saith unto\n them, What seek ye? They said\n unto him, Rabbi, (which is to\n say, being interpreted,\n Master,) where dwellest thou?\n 39 He saith unto them, Come\n and see. They came and saw\n where he dwelt, and abode with\n him that day: for it was about\n the tenth hour.\n 40 One of the two which heard\n John _speak_, and followed\n him, was Andrew, Simon Peter\u2019s\n brother.\n 41 He first findeth his own\n brother Simon, and saith unto\n him, We have found the\n Messias; which is, being\n interpreted, the Christ.\n 42 And he brought him to\n Jesus. And when Jesus beheld\n him, he said, Thou art Simon\n the son of Jona: thou shalt be\n called Cephas; which is, by\n interpretation, a stone.(112)\n 43 The day following Jesus\n would go forth into Galilee,\n and findeth Philip, and saith\n unto him, Follow me.\n 44 Now Philip was of\n Bethsaida, the city of Andrew\n and Peter.\n 45 Philip findeth\n Nathanael,(113) and saith unto\n him, We have found him of whom\n Moses in the law, and the\n prophets, did write, Jesus of\n Nazareth the son of Joseph.\n 46 And Nathanael said unto\n him, Can there any good thing\n come out of Nazareth? Philip\n saith unto him, Come and see.\n 47 Jesus saw Nathanael coming\n to him, and saith of him,\n Behold an Israelite indeed, in\n whom is no guile!\n 48 Nathanael saith unto him,\n Whence knowest thou me? Jesus\n answered and said unto him,\n Before that Philip called\n thee, when thou wast under the\n fig-tree, I saw thee.\n 49 Nathanael answered and\n saith unto him, Rabbi, thou\n art the Son of God; thou art\n the King of Israel.\n 50 Jesus answered and said\n unto him, Because I said unto\n thee, I saw thee under the\n fig-tree, believest thou? thou\n shalt see greater things than\n these.\n 51 And he saith unto him,\n Verily, verily, I say unto\n you, Hereafter ye shall see\n heaven open, and the angels of\n God ascending and descending\n upon the(114) Son of man.\n\n\n\n\u00a7 20. The Marriage at Cana of Galilee.\n\n\n John.\n CH. II. 1-12.\n And the third day there was a\n marriage in Cana of Galilee;\n and the mother of Jesus was\n there.\n 2 And both Jesus was called,\n and his disciples, to the\n marriage.\n 3 And when they wanted wine,\n the mother of Jesus saith unto\n him, They have no wine.\n 4 Jesus saith unto her, Woman,\n what have I to do with thee?\n mine hour is not yet come.\n 5 His mother saith unto the\n servants, Whatsoever he saith\n unto you, do _it_.\n 6 And there were set there six\n water-pots of stone, after the\n manner of the purifying of the\n Jews, containing two or three\n firkins apiece.\n 7 Jesus saith unto them, Fill\n the water-pots with water. And\n they filled them up to the\n brim.\n 8 And he saith unto them, Draw\n out now, and bear unto the\n governor of the feast. And\n they bare _it_.\n 9 When the ruler of the feast\n had tasted the water that was\n made wine, and knew not whence\n it was, (but the servants\n which drew the water knew,)\n the governor of the feast\n called the bridegroom,\n 10 And saith unto him, Every\n man at the beginning doth set\n forth good wine; and when men\n have well drunk, then that\n which is worse: _but_ thou\n hast kept the good wine until\n now.\n 11 This beginning of miracles\n did Jesus in Cana of Galilee,\n and manifested forth his\n glory; and his disciples\n believed on him.\n 12 After this he went down to\n Capernaum, he, and his mother,\n and his brethren, and his\n disciples; and they continued\n there not many days.\n\n\n\n\nPart III. Our Lord\u2019s First Passover, And The Subsequent Transactions Until\nThe Second.\n\n\nTIME. _One year._\n\n\n\n\u00a7 21. At the Passover Jesus drives the traders out of the Temple.\n_Jerusalem_.\n\n\n John.\n CH. II. 13-25.\n 13 And the Jews\u2019 passover was\n at hand, and Jesus went up to\n Jerusalem.\n 14 And found in the temple\n those that sold oxen, and\n sheep, and doves, and the\n changers of money, sitting:\n 15 And when he had made a\n scourge of small cords, he\n drove them all out of the\n temple, and the sheep, and the\n oxen; and poured out the\n changers\u2019 money, and overthrew\n the tables;\n 16 And said unto them that\n sold doves, Take these things\n hence: make not my Father\u2019s\n house an house of merchandise.\n 17 And his disciples\n remembered that it was\n written,(115) The zeal of\n thine house hath eaten me up.\n 18 Then answered the Jews, and\n said unto him, What sign\n shewest thou unto us, seeing\n that thou dost these things?\n 19 Jesus answered and said\n unto them, Destroy this\n temple, and in three days I\n will raise it up.\n 20 Then said the Jews, Forty\n and six years was this temple\n in building, and wilt thou\n rear it up in three days?\n 21 But he spake of the temple\n of his body.\n 22 When therefore he was risen\n from the dead, his disciples\n remembered that he had said\n this unto them: and they\n believed the scripture, and\n the word which Jesus had said.\n 23 Now, when he was in\n Jerusalem at the passover, in\n the _feast-day_, many believed\n in his name, when they saw the\n miracles which he did.\n 24 But Jesus did not commit\n himself unto them, because he\n knew all _men_.\n 25 And needed not that any\n should testify of man: for he\n knew what was in man.\n\n\n\n\u00a7 22. Our Lord\u2019s discourse with Nicodemus. _Jerusalem_.\n\n\n John.\n CH. III. 1-21.\n There was a man of the\n Pharisees named Nicodemus, a\n ruler of the Jews:\n 2 The same came to Jesus by\n night, and said unto him,\n Rabbi, we know that thou art a\n teacher come from God: for no\n man can do these miracles that\n thou doest, except God be with\n him.\n 3 Jesus answered and said unto\n him, Verily, verily, I say\n unto thee, Except a man be\n born again, he cannot see the\n kingdom of God.\n 4 Nicodemus saith unto him,\n How can a man be born when he\n is old? can he enter the\n second time into his mother\u2019s\n womb, and be born?\n 5 Jesus answered, Verily,\n verily, I say unto thee,\n Except a man be born of water,\n and of the Spirit, he cannot\n enter into the kingdom of God.\n 6 That which is born of the\n flesh, is flesh; and that\n which is born of the Spirit,\n is spirit.\n 7 Marvel not that I said unto\n thee, Ye must be born again.\n 8 The wind bloweth where it\n listeth, and thou hearest the\n sound thereof, but canst not\n tell whence it cometh, and\n whither it goeth: so is every\n one that is born of the\n Spirit.\n 9 Nicodemus answered and said\n unto him, How can these things\n be?\n 10 Jesus answered and said\n unto him, Art thou a master of\n Israel, and knowest not these\n things?\n 11 Verily, verily, I say unto\n thee, We speak that we do\n know, and testify that we have\n seen; and ye receive not our\n witness.\n 12 If I have told you earthly\n things, and ye believe not,\n how shall ye believe if I tell\n you _of_ heavenly things?\n 13 And no man hath ascended up\n to heaven, but he that came\n down from heaven, _even_ the\n Son of man which is in heaven.\n 14 And as(116) Moses lifted up\n the serpent in the wilderness,\n even so must the Son of man be\n lifted up:\n 15 That whosoever believeth in\n him should not perish, but\n have eternal life.\n 16 For God so loved the world,\n that he gave his only begotten\n Son, that whosoever believeth\n in him, should not perish, but\n have everlasting life.\n 17 For God sent not his Son\n into the world to condemn the\n world, but that the world\n through him might be saved.\n 18 He that believeth on him,\n is not condemned: but he that\n believeth not, is condemned\n already, because he hath not\n believed in the name of the\n only begotten Son of God.\n 19 And this is the\n condemnation, that light is\n come into the world, and men\n loved darkness rather than\n light, because their deeds\n were evil.\n 20 For every one that doeth\n evil hateth the light, neither\n cometh to the light, lest his\n deeds should be reproved.\n 21 But he that doeth truth,\n cometh to the light, that his\n deeds may be made manifest,\n that they are wrought in God.\n\n\n\n\u00a7 23. Jesus remains in Judea and baptizes. Further testimony of John the\nBaptist.\n\n\n John.\n CH. III. 22-36.\n 22 After these things came\n Jesus and his disciples into\n the land of Judea; and there\n he tarried with them, and\n baptized.\n 23 And John also was baptizing\n in \u00c6non, near to Salim,\n because there was much water\n there: and they came, and were\n baptized.\n 24 For John was not yet cast\n into prison.\n 25 Then there arose a question\n between _some_ of John\u2019s\n disciples and the Jews, about\n purifying.\n 26 And they came unto John and\n said unto him, Rabbi, he that\n was with thee beyond Jordan,\n to whom thou bearest witness,\n behold, the same baptizeth,\n and all men come to him.\n 27 John answered and said, A\n man can receive nothing,\n except it be given him from\n heaven.\n 28 Ye yourselves bear me\n witness, that I said, I am not\n the Christ, but that I am sent\n before him.\n 29 He that hath the bride is\n the bridegroom: but the friend\n of the bridegroom, which\n standeth and heareth him,\n rejoiceth greatly, because of\n the bridegroom\u2019s voice: this\n my joy therefore is fulfilled.\n 30 He must increase, but I\n must decrease.\n 31 He that cometh from above,\n is above all: he that is of\n the earth is earthly, and\n speaketh of the earth: he that\n cometh from heaven is above\n all.\n 32 And what he hath seen, and\n heard, that he testifieth; and\n no man receiveth his\n testimony.\n 33 He that hath received his\n testimony, hath set to his\n seal that God is true.\n 34 For he whom God hath sent,\n speaketh the words of God: for\n God giveth not the Spirit by\n measure _unto him_.\n 35 The Father loveth the Son,\n and hath given all things into\n his hand.\n 36 He that believeth on the\n Son hath everlasting life: and\n he that believeth not the Son,\n shall not see life; but the\n wrath of God abideth on him.\n\n\n\n\u00a7 24. Jesus departs into Galilee after John\u2019s imprisonment.\n\n\nMatthew. Mark.\nCH. IV. 12. CH. I. 14.\n12 Now, when Jesus had heard 14 Now, after that John was\nthat John was cast into put in prison, Jesus came into\nprison, he departed into Galilee.\nGalilee.\nCH. XIV. 3-5. CH. VI. 17-20.\n3 For Herod had laid hold on 17 For Herod himself had sent\nJohn, and bound him, and put forth and laid hold upon John,\n_him_ in prison for Herodias\u2019 and bound him in prison for\nsake, his brother Philip\u2019s Herodias\u2019 sake, his brother\nwife. Philip\u2019s wife: for he had\n married her.\n4 For John said unto him, It 18 For John had said unto\nis not lawful for thee to have Herod, It is not lawful for\nher. thee to have thy brother\u2019s\n wife.\n5 And when he would have put 19 Therefore Herodias had a\nhim to death, he feared the quarrel against him, and would\nmultitude, because they have killed him; but she could\ncounted him as a prophet. not:\n 20 For Herod feared John,\n knowing that he was a just man\n and an holy, and observed him:\n and when he heard him, he did\n many things, and heard him\n gladly.\n\nLuke. John.\nCH. IV. 14. CH. IV. 1-3.\n When therefore the Lord knew\n how the Pharisees had heard\n that Jesus made and baptized\n more disciples than John,\n 2 (Though Jesus himself\n baptized not, but his\n disciples,)\n14 And Jesus returned in the 3 He left Judea, and departed\npower of the Spirit into again into Galilee.\nGalilee:\nCH. III. 19, 20.\n19 But Herod the tetrarch,\nbeing reproved by him for\nHerodias his brother Philip\u2019s\nwife, and for all the evils\nwhich Herod had done,\n20 Added yet this above all,\nthat he shut up John in\nprison.\n\n\n\n\u00a7 25. Our Lord\u2019s discourse with the Samaritan woman. Many Samaritans\nbelieve on him. _Shechem_ or _Neapolis_.\n\n\n John.\n CH. IV. 4-42.\n 4 And he must needs go through\n Samaria.\n 5 Then cometh he to a city of\n Samaria, which is called\n Sychar, near to the parcel of\n ground that Jacob gave to his\n son Joseph.\n 6 Now Jacob\u2019s well was there.\n Jesus therefore being wearied\n with _his_ journey, sat thus\n on the well: and it was about\n the sixth hour.\n 7 There cometh a woman of\n Samaria to draw water; Jesus\n saith unto her, Give me to\n drink.\n 8 (For his disciples were gone\n away unto the city to buy\n meat.)\n 9 Then saith the woman of\n Samaria unto him, How is it\n that thou, being a Jew, askest\n drink of me, which am a woman\n of Samaria? for the Jews have\n no dealings with the\n Samaritans.\n 10 Jesus answered and said\n unto her, If thou knewest the\n gift of God, and who it is\n that saith to thee, Give me to\n drink; thou wouldest have\n asked of him, and he would\n have given thee living water.\n 11 The woman saith unto him,\n Sir, thou hast nothing to draw\n with, and the well is deep:\n from whence then hast thou\n that living water?\n 12 Art thou greater than our\n father Jacob, which gave us\n the well, and drank thereof\n himself, and his children, and\n his cattle?\n 13 Jesus answered and said\n unto her, Whosoever drinketh\n of this water, shall thirst\n again:\n 14 But whosoever drinketh of\n the water that I shall give\n him, shall never thirst; but\n the water that I shall give\n him, shall be in him a well of\n water springing up into\n everlasting life.\n 15 The woman saith unto him,\n Sir, give me this water, that\n I thirst not, neither come\n hither to draw.\n 16 Jesus saith unto her, Go\n call thy husband, and come\n hither.\n 17 The woman answered and\n said, I have no husband. Jesus\n said unto her, Thou hast well\n said, I have no husband:\n 18 For thou hast had five\n husbands, and he whom thou now\n hast, is not thy husband: in\n that saidst thou truly.\n 19 The woman saith unto him,\n Sir, I perceive that thou art\n a prophet.\n 20 Our fathers worshipped in\n this mountain; and ye say,\n that in Jerusalem is the place\n where men ought to worship.\n 21 Jesus saith unto her,\n Woman, believe me, the hour\n cometh, when ye shall neither\n in this mountain, nor yet at\n Jerusalem, worship the Father.\n 22 Ye worship ye know not\n what: we know what we worship,\n for salvation is of the Jews.\n 23 But the hour cometh, and\n now is, when the true\n worshippers shall worship the\n Father in spirit and in truth:\n for the Father seeketh such to\n worship him.\n 24 God is a Spirit: and they\n that worship him, must worship\n him in spirit and in truth.\n 25 The woman saith unto him, I\n know that the Messias cometh,\n which is called Christ; when\n he is come, he will tell us\n all things.\n 26 Jesus saith unto her, I\n that speak unto thee am he.\n 27 And upon this came his\n disciples, and marvelled that\n he talked with the woman: yet\n no man said, What seekest\n thou? or, Why talkest thou\n with her?\n 28 The woman then left her\n waterpot, and went her way\n into the city, and saith to\n the men,\n 29 Come, see a man which told\n me all things that ever I did:\n is not this the Christ?\n 30 Then they went out of the\n city, and came unto him.\n 31 In the meanwhile his\n disciples prayed him, saying,\n Master, eat.\n 32 But he said unto them, I\n have meat to eat that ye not\n know of.\n 33 Therefore said the\n disciples one to another, Hath\n any man brought him aught to\n eat?\n 34 Jesus saith unto them, My\n meat is to do the will of him\n that sent me, and to finish\n his work.\n 35 Say not ye, There are yet\n four months, and _then_ cometh\n harvest? behold, I say unto\n you, Lift up your eyes, and\n look on the fields; for they\n are white already to harvest.\n 36 And he that reapeth\n receiveth wages, and gathereth\n fruit unto life eternal: that\n both he that soweth, and he\n that reapeth, may rejoice\n together.\n 37 And herein is that saying\n true, One soweth, and another\n reapeth.\n 38 I sent you to reap that\n whereon ye bestowed no labour:\n other men laboured, and ye are\n entered into their labours.\n 39 And many of the Samaritans\n of that city believed on him\n for the saying of the woman,\n which testified, He told me\n all that ever I did.\n 40 So when the Samaritans were\n come unto him, they besought\n him that he would tarry with\n them: and he abode there two\n days.\n 41 And many more believed,\n because of his own word;\n 42 And said unto the woman,\n Now we believe, not because of\n thy saying: for we have heard\n _him_ ourselves, and know that\n this is indeed the Christ, the\n Saviour of the world.\n\n\n\n\u00a7 26. Jesus teaches publicly in Galilee.\n\n\nMatthew. Mark.\nCH. IV. 17. CH. I. 14, 15.\n17 From that time Jesus began preaching the gospel of the\nto preach, and to say, Repent: kingdom of God,\nfor the kingdom of heaven is\nat hand.\n 15 And saying, the time is\n fulfilled, and the kingdom of\n God is at hand; repent ye, and\n believe the gospel.\n\nLuke. John.\nCH. IV. 14, 15. CH. IV. 43-45.\nand there went out a fame of 43 Now, after two days he\nhim through all the region departed thence, and went into\nround about. Galilee.\n15 And he taught in their 44 For Jesus himself\nsynagogues, being glorified of testified, that a prophet hath\nall. no honour in his own country.\n 45 Then when he was come into\n Galilee, the Galileans\n received him, having seen all\n the things that he did at\n Jerusalem at the feast: for\n they also went unto the feast.\n\n\n\n\u00a7 27. Jesus, again at Cana, heals the son of a nobleman lying ill at\nCapernaum. _Cana of Galilee_.\n\n\n John.\n CH. IV. 46-54.\n 46 So Jesus came again into\n Cana of Galilee, where he made\n the water wine. And there was\n a certain nobleman, whose son\n was sick at Capernaum.\n 47 When he heard that Jesus\n was come out of Judea into\n Galilee, he went unto him, and\n besought him that he would\n come down, and heal his son:\n for he was at the point of\n death.\n 48 Then said Jesus unto him,\n Except ye see signs and\n wonders, ye will not believe.\n 49 The nobleman saith unto\n him, Sir, come down ere my\n child die.\n 50 Jesus saith unto him, Go\n thy way; thy son liveth. And\n the man believed the word that\n Jesus had spoken unto him, and\n he went his way.\n 51 And as he was now going\n down, his servants met him,\n and told _him_, saying, Thy\n son liveth.\n 52 Then inquired he of them\n the hour when he began to\n amend. And they said unto him,\n Yesterday at the seventh hour\n the fever left him.\n 53 So the father knew that _it\n was_ at the same hour, in the\n which Jesus said unto him, Thy\n son liveth: and himself\n believed, and his whole house.\n 54 This _is_ again the second\n miracle _that_ Jesus did, when\n he was come out of Judea into\n Galilee.\n\n\n\n\u00a7 28. Jesus is rejected at Nazareth, and fixes his abode at Capernaum.\n\n\nMatthew.\nCH. IV. 13-16.\n13 And leaving Nazareth, he\ncame and dwelt in Capernaum,\nwhich is upon the sea-coast,\nin the borders of Zabulon and\nNapthalim;\n14 That it might be fulfilled\nwhich was spoken by Esaias the\nprophet, saying,(117)\n15 The land of Zabulon, and\nthe land of Napthalim, _by_\nthe way of the sea, beyond\nJordan, Galilee of the\nGentiles:\n16 The people which sat in\ndarkness, saw great light; and\nto them which sat in the\nregion and shadow of death,\nlight is sprung up.\n\nLuke.\nCH. IV. 16-31.\n16 And he came to Nazareth,\nwhere he had been brought up:\nand, as his custom was, he\nwent into the synagogue on the\nsabbath-day, and stood up for\nto read.\n17 And there was delivered\nunto him the book of the\nprophet Esaias. And when he\nhad opened the book, he found\nthe place where it was\nwritten,(118)\n18 The Spirit of the Lord _is_\nupon me, because he hath\nanointed me to preach the\ngospel to the poor; he hath\nsent me to heal the\nbrokenhearted, to preach\ndeliverance to the captives,\nand recovering of sight to the\nblind, to set at liberty them\nthat are bruised,\n19 To preach the acceptable\nyear of the Lord.\n20 And he closed the book, and\nhe gave it again to the\nminister,(119) and sat\ndown.(120) And the eyes of all\nthem that were in the\nsynagogue were fastened on\nhim.\n21 And he began to say unto\nthem, This day is the\nscripture fulfilled in your\nears.\n22 And all bare him witness,\nand wondered at the gracious\nwords which proceeded out of\nhis mouth. And they said, Is\nnot this Joseph\u2019s son?\n23 And he said unto them, Ye\nwill surely say unto me this\nproverb, Physician, heal\nthyself: whatsoever we have\nheard done in Capernaum, do\nalso here in thy country.\n24 And he said, Verily, I say\nunto you, No prophet is\naccepted in his own country.\n25 But I tell you of a truth,\nmany widows were in Israel in\nthe days of Elias, when the\nheaven was shut up three years\nand six months, when great\nfamine was throughout all the\nland:\n26 But unto none of them was\nElias sent, save unto Sarepta,\na _city_ of Sidon, unto a\nwoman _that was_ a widow.(121)\n27 And many lepers were in\nIsrael in the time of Eliseus\nthe prophet; and none of them\nwas cleansed, saving Naaman\nthe Syrian.(122)\n28 And all they in the\nsynagogue, when they heard\nthese things, were filled with\nwrath,\n29 And rose up, and thrust him\nout of the city, and led him\nunto the brow of the\nhill,(123) (whereon their city\nwas built,) that they might\ncast him down headlong.\n30 But he, passing through the\nmidst of them, went his way,\n31 And came down to Capernaum,\na city of Galilee,\n\n\n\n\u00a7 29. The call of Simon Peter and Andrew, and of James and John, with the\nmiraculous draught of fishes. _Near Capernaum_.\n\n\nMatthew. Mark.\nCH. IV. 18-22. CH. I. 16-20.\n18 And Jesus, walking(124) by 16 Now as he walked by the sea\nthe sea of Galilee, saw two of Galilee, he saw Simon, and\nbrethren, Simon called Peter, Andrew his brother,\nand Andrew his brother,\ncasting a net into the sea; casting a net into the sea:\nfor they were fishers. for they were fishers.\n19 And he saith unto them, 17 And Jesus said unto them,\nFollow me, and I will make you Come ye after me, and I will\nfishers of men. make you to become fishers of\n men.\n20 And they straightway left 18 And straightway they\n_their_ nets, and followed forsook their nets, and\nhim. followed him.\n21 And going on from thence, 19 And when he had gone a\nhe saw other two brethren, little farther thence, he saw\nJames _the son_ of Zebedee, James the _son_ of Zebedee,\nand John his brother, in a and John his brother, who also\nship with Zebedee their were in the ship mending their\nfather,(125) mending their nets.\nnets: and he called them.\n22 And they immediately left 20 And straightway he called\nthe ship, and their father, them: and they left their\nand followed him. father Zebedee in the ship\n with the hired servants, and\n went after him.\n\nLuke.\nCH. V. 1-11.\nAnd it came to pass, that as\nthe people pressed upon him to\nhear the word of God, he stood\nby the lake of Gennesaret,\n2 And saw two ships standing\nby the lake: but the fishermen\nwere gone out of them, and\nwere washing their nets.\n3 And he entered into one of\nthe ships which was Simon\u2019s,\nand prayed him that he would\nthrust out a little from the\nland. And he sat down, and\ntaught the people out of the\nship.\n4 Now, when he had left\nspeaking, he said unto Simon,\nLaunch out into the deep, and\nlet down your nets for a\ndraught.\n5 And Simon, answering, said\nunto him, Master, we have\ntoiled all the night, and have\ntaken nothing; nevertheless,\nat thy word I will let down\nthe net.\n6 And when they had this done,\nthey enclosed a great\nmultitude of fishes: and their\nnet brake.\n7 And they beckoned unto\n_their_ partners, which were\nin the other ship, that they\nshould come and help them. And\nthey came, and filled both the\nships, so that they began to\nsink.\n8 When Simon Peter saw _it_,\nhe fell down at Jesus\u2019 knees,\nsaying, Depart from me; for I\nam a sinful man, O Lord.\n9 For he was astonished, and\nall that were with him, at the\ndraught of the fishes which\nthey had taken:\n10 And so was also James and\nJohn the sons of Zebedee,\nwhich were partners with\nSimon. And Jesus said unto\nSimon, Fear not: from\nhenceforth thou shalt catch\nmen.\n11 And when they had brought\ntheir ships to land, they\nforsook all, and followed him.\n\n\n\n\u00a7 30. The healing of a demoniac in the Synagogue. _Capernaum_.\n\n\nMark. Luke.\nCH. I. 21-28. CH. IV. 31-37.\n21 And they went into and taught them on the\nCapernaum; and straightway on Sabbath-days.\nthe sabbath-day he entered\ninto the synagogue and taught.\n22 And they were astonished at 32 And they were astonished at\nhis doctrine: for he taught his doctrine: for his word was\nthem as one that had with power.\nauthority, and not as the\nscribes.\n23 And there was in their 33 And in the synagogue there\nsynagogue a man with an was a man which had a spirit\nunclean spirit; and he cried of an unclean devil; and he\nout, cried out with a loud voice,\n24 Saying, Let us alone; what 34 Saying, Let _us_ alone;\nhave we to do with thee, thou what have we to do with thee,\nJesus of Nazareth? art thou, _thou_ Jesus of Nazareth? art\ncome to destroy us? I know thou come to destroy us? I\nthee who thou art, the Holy know thee who thou art, the\nOne of God. Holy One of God.\n25 And Jesus rebuked him, 35 And Jesus rebuked him,\nsaying, Hold thy peace, and saying, Hold thy peace, and\ncome out of him. come out of him. And when the\n devil had thrown him in the\n midst, he came out of him, and\n hurt him not.\n26 And when the unclean spirit 36 And they were all amazed,\nhad torn him,(126) and cried and spake among themselves,\nwith a loud voice, he came out saying, What a word _is_ this!\nof him. for with authority and power\n he commandeth the unclean\n spirits, and they come out.\n27 And they were all amazed,\ninsomuch that they questioned\namong themselves, saying, What\nthing is this? what new\ndoctrine _is_ this? for with\nauthority commandeth he even\nthe unclean spirits, and they\ndo obey him.\n28 And immediately his fame 37 And the fame of him went\nspread abroad throughout all out into every place of the\nthe region round about country round about.\nGalilee.\n\n\n\n\u00a7 31. The healing of Peter\u2019s wife\u2019s mother and many others. _Capernaum_.\n\n\nMatthew. Mark.\nCH. VIII. 14-17. CH. I. 29-34.\n 29 And forthwith, when they\n were come out of the\n synagogue, they entered into\n the house of Simon and Andrew,\n with James and John.\n14 And when Jesus was come 30 But Simon\u2019s wife\u2019s mother\ninto Peter\u2019s house, he saw his lay sick of a fever; and anon\nwife\u2019s mother laid, and sick they tell him of her.\nof a fever.\n15 And he touched her hand, 31 And he came and took her by\nand the fever left her: and the hand, and lifted her up;\nshe arose, and ministered unto and immediately the fever left\nthem. her, and she ministered unto\n them.\n16 When the even was come, 32 And at even when the sun\nthey brought unto him many did set, they brought unto him\nthat were possessed with all that were diseased, and\ndevils: and he cast out the them that were possessed with\nspirits with _his_ word, and devils.\nhealed all that were sick;\n17 That it might be fulfilled 33 And all the city was\nwhich was spoken by Esaias the gathered together at the door.\nprophet, saying,(127) Himself\ntook our infirmities, and bare\n_our_ sicknesses.\n 34 And he healed many that\n were sick of divers diseases,\n and cast out many devils; and\n suffered not the devils to\n speak, because they knew him.\n\nLuke.\nCH. IV. 38-41.\n38 And he arose out of the\nsynagogue, and entered into\nSimon\u2019s house. And Simon\u2019s\nwife\u2019s mother was taken with a\ngreat fever; and they besought\nhim for her.\n39 And he stood over her, and\nrebuked the fever; and it left\nher: and immediately she arose\nand ministered unto them.\n40 Now, when the sun was\nsetting, all they that had any\nsick with divers diseases,\nbrought them unto him: and he\nlaid his hands on every one of\nthem, and healed them.\n41 And devils also came out of\nmany, crying out, and saying,\nThou art Christ the Son of\nGod. And he, rebuking _them_,\nsuffered them not to speak:\nfor they knew that he was\nChrist.\n\n\n\n\u00a7 32. Jesus with his disciples goes from Capernaum throughout Galilee.\n\n\nMatthew. Mark.\nCH. IV. 23-25. CH. I. 35-39.\n 35 And in the morning, rising\n up a while before day, he went\n out and departed into a\n solitary place, and there\n prayed.\n 36 And Simon, and they that\n were with him, followed after\n him.\n 37 And when they had found\n him, they said unto him, All\n _men_ seek for thee.\n 38 And he said unto them, Let\n us go into the next towns,\n that I may preach there also:\n for therefore came I forth.\n23 And Jesus went about all 39 And he preached in their\nGalilee, teaching in their synagogues throughout all\nsynagogues, and preaching the Galilee, and cast out devils.\ngospel of the kingdom, and\nhealing all manner of\nsickness, and all manner of\ndisease among the people.\n24 And his fame went\nthroughout all Syria: and they\nbrought unto him all sick\npeople that were taken with\ndivers diseases and torments,\nand those which were possessed\nwith devils, and those which\nwere lunatic, and those that\nhad the palsy; and he healed\nthem.\n25 And there followed him\ngreat multitudes of people\nfrom Galilee, and _from_\nDecapolis, and _from_\nJerusalem, and _from_ Judea,\nand _from_ beyond Jordan.\n\nLuke.\nCH. IV. 42-44.\n42 And when it was day,(128)\nhe departed, and went into a\ndesert place; and the people\nsought him, and came unto him,\nand stayed him, that he should\nnot depart from them.\n43 And he said unto them, I\nmust preach the kingdom of God\nto other cities also, for\ntherefore am I sent.\n44 And he preached in the\nsynagogues of Galilee.\n\n\n\n\u00a7 33. The healing of a leper. _Galilee._\n\n\nMatthew. Mark.\nCH. VIII. 2-4. CH. I. 40-45.\n2 And behold, there came a 40 And there came a leper to\nleper and worshipped him, him, beseeching him, and\nsaying, Lord, if thou wilt, kneeling down to him, and\nthou canst make me clean. saying unto him, If thou wilt,\n thou canst make me clean.\n3 And Jesus put forth _his_ 41 And Jesus, moved with\nhand, and touched him, saying, compassion, put forth _his_\nI will; be thou clean. And hand, and touched him, and\nimmediately his leprosy was saith unto him, I will; be\ncleansed. thou clean.\n 42 And as soon as he had\n spoken, immediately the\n leprosy departed from him, and\n he was cleansed.\n4 And Jesus saith unto him, 43 And he straitly charged\nSee thou tell no man:(129) but him, and forthwith sent him\ngo thy way, shew thyself to away;\nthe priest, and offer the gift\nthat Moses commanded, for a\ntestimony unto them.(130)\n 44 And saith unto him, See\n thou say nothing to any man;\n but go thy way, shew thyself\n to the priest, and offer for\n thy cleansing those things\n which Moses commanded, for a\n testimony unto them.\n 45 But he went out, and began\n to publish it much, and to\n blaze abroad the matter,\n insomuch that Jesus could no\n more openly enter into the\n city, but was without in\n desert places: and they came\n to him from every quarter.\n\nLuke.\nCH. V. 12-16.\n12 And it came to pass, when\nhe was in a certain city,\nbehold, a man full of leprosy:\nwho, seeing Jesus, fell on\n_his_ face, and besought him,\nsaying, Lord, if thou wilt,\nthou canst make me clean.\n13 And he put forth his hand\nand touched him, saying, I\nwill: Be thou clean. And\nimmediately the leprosy\ndeparted from him.\n14 And he charged him to tell\nno man: but go, and shew\nthyself to the priest, and\noffer for thy cleansing,\naccording as Moses commanded,\nfor a testimony unto them.\n15 But so much the more went\nthere a fame abroad of him:\nand great multitudes came\ntogether to hear and to be\nhealed by him of their\ninfirmities.\n16 And he withdrew himself\ninto the wilderness, and\nprayed.\n\n\n\n\u00a7 34. The healing of a paralytic. _Capernaum_.\n\n\nMatthew. Mark.\nCH. IX. 2-8. CH. II. 1-12.\n And again he entered into\n Capernaum, after some days;\n and it was noised that he was\n in the house.\n 2 And straightway many were\n gathered together, insomuch\n that there was no room to\n receive _them_, no, not so\n much as about the door: and he\n preached the word unto them.\n2 And behold, they brought to 3 And they come unto him,\nhim a man sick of the palsy, bringing one sick of the\nlying on a bed: and Jesus, palsy, which was borne of\nseeing their faith, said unto four.\nthe sick of the palsy, Son, be\nof good cheer; thy sins be\nforgiven thee.\n 4 And when they could not come\n nigh unto him for the press,\n they uncovered the roof where\n he was: and when they had\n broken _it_ up, they let down\n the bed wherein the sick of\n the palsy lay.\n 5 When Jesus saw their faith,\n he said unto the sick of the\n palsy, Son, thy sins be\n forgiven thee.\n3 And behold, certain of the 6 But there were certain of\nscribes said within the scribes sitting there, and\nthemselves, This _man_ reasoning in their hearts,\nblasphemeth.\n7 Why doth this man thus speak\nblasphemies? who can forgive\nsins but God only?\n4 And Jesus, knowing their 8 And immediately, when Jesus\nthoughts, said, Wherefore perceived in his spirit, that\nthink ye evil in your hearts? they so reasoned within\n themselves, he said unto them,\n Why reason ye these things in\n your hearts?\n5 For whether is easier to 9 Whether is it easier to say\nsay, _Thy_ sins be forgiven to the sick of the palsy,\nthee; or to say, Arise, and _Thy_ sins be forgiven thee;\nwalk? or to say, Arise, and take up\n thy bed, and walk?\n6 But that ye may know that 10 But that ye may know that\nthe Son of man hath power on the Son of man hath power on\nearth to forgive sins, (then earth to forgive sins (he\nsaith he to the sick of the saith to the sick of the\npalsy,) Arise, take up thy palsy,)\nbed, and go unto thy house.\n7 And he arose, and departed 11 I say unto thee, Arise, and\nto his house. take up thy bed, and go thy\n way into thy house.\n8 But when the multitude saw 12 And immediately he arose,\n_it_, they marvelled, and took up the bed, and went\nglorified God, which had given forth before them all;\nsuch power unto men. insomuch that they were all\n amazed, and glorified God,\n saying, We never saw it on\n this fashion.\n\nLuke.\nCH. V. 17-26.\n17 And it came to pass on a\ncertain day, as he was\nteaching, that there were\nPharisees and doctors of the\nlaw sitting by, which were\ncome out of every town of\nGalilee, and Judea, and\nJerusalem: and the power of\nthe Lord was _present_ to heal\nthem.\n18 And behold, men brought in\na bed a man which was taken\nwith a palsy: and they sought\n_means_ to bring him in, and\nto lay _him_ before him.\n19 And when they could not\nfind by what way they might\nbring him in, because of the\nmultitude, they went upon the\nhouse-top, and let him down\nthrough the tiling with _his_\ncouch, into the midst before\nJesus.\n20 And when he saw their\nfaith, he said unto him, Man,\nthy sins are forgiven thee.\n21 And the scribes and the\nPharisees began to reason,\nsaying, Who is this which\nspeaketh blasphemies? Who can\nforgive sins but God alone?\n22 But when Jesus perceived\ntheir thoughts, he, answering,\nsaid unto them, What reason ye\nin your hearts?\n23 Whether is easier, to say,\nThy sins be forgiven thee; or\nto say, Rise up and walk?\n24 But that ye may know that\nthe Son of man hath power upon\nearth to forgive sins, (he\nsaid unto the sick of the\npalsy,) I say unto thee,\nArise, and take up thy couch,\nand go unto thine house.\n25 And immediately he arose up\nbefore them, and took up that\nwhereon he lay, and departed\nto his own house, glorifying\nGod.\n26 And they were all amazed,\nand they glorified God, and\nwere filled with fear, saying,\nWe have seen strange things\nto-day.\n\n\n\n\u00a7 35. The call of Matthew. _Capernaum_.\n\n\nMatthew. Mark.\nCH. IX. 9. CH. II. 13, 14.\n9 And as Jesus passed forth 13 And he went forth again by\nfrom thence, he saw a man the sea-side; and all the\nnamed Matthew, sitting at the multitude resorted unto him,\nreceipt of custom: and he and he taught them.\nsaith unto him, Follow me. And\nhe arose, and followed him.\n 14 And as he passed by, he saw\n Levi(131) the _son_ of\n Alpheus, sitting at the\n receipt of custom, and said\n unto him, Follow me. And he\n arose, and followed him.\n\nLuke.\nCH. V. 27, 28.\n27 And after these things he\nwent forth, and saw a publican\nnamed Levi, sitting at the\nreceipt of custom: and he said\nunto him, Follow me.\n28 And he left all, rose up,\nand followed him.\n\n\n\n\nPart IV. Our Lord\u2019s Second Passover, And The Subsequent Transactions Until\nThe Third.\n\n\nTIME. _One year_.\n\n\n\n\u00a7 36. The pool of Bethesda; the healing of the infirm man; and our Lord\u2019s\nsubsequent discourse. _Jerusalem_.\n\n\nJohn.\nCH. V. 1-47.\nAfter this there was a feast\nof the Jews: and Jesus went up\nto Jerusalem.\n2 Now there is at Jerusalem,\nby the sheep _market_, a pool,\nwhich is called in the Hebrew\ntongue, Bethesda,(132) having\nfive porches.\n3 In these lay a great\nmultitude of impotent folk, of\nblind, halt, withered, waiting\nfor the moving of the water.\n4 For an angel went down at a\ncertain season into the pool,\nand troubled the water:\nwhosoever then first after the\ntroubling of the water stepped\nin, was made whole of\nwhatsoever disease he had.\n5 And a certain man was there,\nwhich had an infirmity thirty\nand eight years.\n6 When Jesus saw him lie, and\nknew that he had been now a\nlong time _in that case_, he\nsaith unto him, Wilt thou be\nmade whole?\n7 The impotent man answered\nhim, Sir, I have no man, when\nthe water is troubled, to put\nme into the pool: but while I\nam coming, another steppeth\ndown before me.\n8 Jesus saith unto him, Rise,\ntake up thy bed, and walk.\n9 And immediately the man was\nmade whole, and took up his\nbed, and walked: and on the\nsame day was the sabbath.\n10 The Jews therefore said\nunto him that was cured, It is\nthe sabbath-day; it is not\nlawful for thee to carry _thy_\nbed.\n11 He answered them, He that\nmade me whole, the same said\nunto me, Take up thy bed, and\nwalk.\n12 Then asked they him, What\nman is that which said unto\nthee, Take up thy bed, and\nwalk?\n13 And he that was healed wist\nnot who it was: for Jesus had\nconveyed himself away, a\nmultitude being in _that_\nplace.\n14 Afterward Jesus findeth him\nin the temple, and said unto\nhim, Behold, thou art made\nwhole; sin no more, lest a\nworse thing come unto thee.\n15 The man departed, and told\nthe Jews that it was Jesus\nwhich had made him whole.\n16 And therefore did the Jews\npersecute Jesus, and sought to\nslay him, because he had done\nthings things on the\nsabbath-day.\n17 But Jesus answered them, My\nFather worketh hitherto, and I\nwork.\n18 Therefore the Jews sought\nthe more to kill him, because\nhe not only had broken the\nsabbath, but said also, hat\nGod was his Father, making\nhimself equal with God.\n19 Then answered Jesus, and\nsaid unto them, Verily,\nverily, I say unto you, The\nSon can do nothing of himself,\nbut what he seeth the Father\ndo: for what things soever he\ndoeth, these also doeth the\nSon likewise.\n20 For the Father loveth the\nSon, and sheweth him all\nthings that himself doeth: and\nhe will shew him greater works\nthan these, that ye may\nmarvel.\n21 For as the Father raiseth\nup the dead, and quickeneth\n_them_; even so the Son\nquickeneth whom he will.\n22 For the Father judgeth no\nman; but hath committed all\njudgment unto the Son:\n23 That all _men_ should\nhonour the Son, even as they\nhonour the Father. He that\nhonoureth not the Son,\nhonoureth not the Father which\nhas sent him.\n24 Verily, verily, I say unto\nyou, He that heareth my word,\nand believeth on him that sent\nme, hath everlasting life, and\nshall not come into\ncondemnation; but is passed\nfrom death into life.\n25 Verily, verily, I say unto\nyou, The hour is coming, and\nnow is, when the dead shall\nhear the voice of the Son of\nGod: and they that hear shall\nlive.\n26 For as the Father hath life\nin himself, so hath he given\nto the Son to have life in\nhimself;\n27 And hath given him\nauthority to execute judgment\nalso, because he is the Son of\nman.\n28 Marvel not at this: for the\nhour is coming, in the which\nall that are in the graves\nshall hear his voice,\n29 And shall come forth; they\nthat have done good, unto the\nresurrection of life; and they\nthat have done evil, unto the\nresurrection of damnation.\n30 I can of mine own self do\nnothing: as I hear, I judge:\nand my judgment is just;\nbecause I seek not mine own\nwill, but the will of the\nFather which hath sent me.\n31 If I bear witness of\nmyself, my witness is not\ntrue.\n32 There is another that\nbeareth witness of me, and I\nknow that the witness which he\nwitnesseth of me is true.\n33 Ye sent unto John, and he\nbare witness unto the truth.\n34 But I receive not testimony\nfrom man: but these things I\nsay, that ye might be saved.\n35 He was a burning and a\nshining light: and ye were\nwilling for a season to\nrejoice in his light.\n36. But I have greater witness\nthan that of John: for the\nworks which the Father hath\ngiven me to finish, the same\nworks that I do, bear witness\nof me, that the Father hath\nsent me.\n37 And the Father himself\nwhich hath sent me, hath borne\nwitness of me. Ye have neither\nheard his voice(133) at any\ntime, nor seen his shape.\n38 And ye have not his word\nabiding in you: for whom he\nhath sent, him ye believe not.\n39 Search the scriptures; for\nin them ye think ye have\neternal life: And they are\nthey which testify of me.\n40 And ye will not come to me,\nthat ye might have life.\n41 I receive not honour from\nmen.\n42 But I know you, that ye\nhave not the love of God in\nyou.\n43 I am come in my Father\u2019s\nname, and ye receive me not:\nif another shall come in his\nown name, him ye will receive.\n44 How can ye believe, which\nreceive honour one of another,\nand seek not the honour that\n_cometh_ from God only?\n45 Do not think that I will\naccuse you to the Father:\nthere is _one_ that accuseth\nyou, _even Moses_, in whom ye\ntrust.\n46 For had ye believed Moses,\nye would have believed me: for\nhe wrote of me.\n47 But if ye believe not his\nwritings, how shall ye believe\nmy words?\n\n\n\n\u00a7 37. The disciples pluck ears of grain on the Sabbath. _On the way to\nGalilee?_\n\n\nMatthew. Mark.\nCH. XII. 1-8. CH. II. 23-28.\nAt that time Jesus went on the 23 And it came to pass, that\nsabbath-day through the corn, he went through the\nand his disciples were a corn-fields on the\nhungered, and began to pluck sabbath-day; and his disciples\nthe ears of corn, and to began, as they went, to pluck\neat.(134) the ears of Corn.\n2 But when the Pharisees saw 24 And the Pharisees said unto\n_it_, they said unto him, him, Behold, why do they on\nBehold, thy disciples do that the sabbath-day that which is\nwhich is not lawful to do upon not lawful?\nthe sabbath-day.(135)\n3 But he said unto them, Have 25 And he said unto them, Have\nye not read what David did ye never read what David\nwhen he was a hungered, and did,(136) when he had need,\nthey that were with him; and was a hungered, he and\n they that were with him?\n4 How he entered into the 26 How he went into the house\nhouse of God, and did eat the of God, in the days of\nshew-bread, which was not Abiathar(137) the high priest,\nlawful for him to eat, neither and did eat the shew-bread,\nfor them which were with him, which is not lawful to eat,\nbut only for the priests? but for the priests, and gave\n also to them which were with\n him?\n5 Or have ye not read in the\nlaw how that on the\nsabbath-days the priests in\nthe temple profane the\nsabbath, and are\nblameless?(138)\n6 But I say unto you, that in\nthis place is _one_ greater\nthan the temple.\n7 But if ye had known what 27 And he said unto them, The\n_this_ meaneth,(139) I will sabbath was made for man, and\nhave mercy, and not sacrifice, not man for the sabbath:\nye would not have condemned\nthe guiltless.\n8 For the Son of man is Lord 28 Therefore, the Son of man\neven of the sabbath-day. is Lord also of the sabbath.\n\nLuke.\nCH. VI. 1-5.\nAnd it came to pass on the\nsecond sabbath after the\nfirst, that he went through\nthe corn-fields; and his\ndisciples plucked the ears of\ncorn, and did eat, rubbing\n_them_ in _their_ hands.\n2 And certain of the Pharisees\nsaid unto them, Why do ye that\nwhich is not lawful to do on\nthe sabbath-days?\n3 And Jesus, answering them,\nsaid, Have ye not read so much\nas this, what David did, when\nhimself was a hungered, and\nthey which were with him;\n4 How he went into the house\nof God, and did take and eat\nthe shewbread, and gave also\nto them that were with him,\nwhich it is not lawful to eat\nbut for the priests alone?\n5 And he said unto them, That\nthe Son of man is Lord also of\nthe sabbath.\n\n\n\n\u00a7 38. The healing of the withered hand on the Sabbath. _Galilee_.\n\n\nMatthew. Mark.\nCH. XII. 9-14. CH. III. 1-6.\n9 And when he was departed And he entered again into the\nthence, he went into their synagogue; and there was a man\nsynagogue. there which had a withered\n hand.\n10 And behold, there was a man 2 And they watched him,\nwhich had _his_ hand withered. whether he would heal him on\nAnd they asked him, saying, Is the sabbath-day; that they\nit lawful to heal on the might accuse him.\nsabbath-days? that they might\naccuse him.\n11 And he said unto them, What 3 And he saith unto the man\nman shall there be among you, which had the withered hand,\nthat shall have one sheep, and Stand forth.\nif it fall into a pit on the\nsabbath-day, will he not lay\nhold of it, and lift _it_ out?\n4 And he saith unto them, Is\nit lawful to do good on the\nsabbath-days, or to do evil?\nto save life, or to kill? But\nthey held their peace.\n12 How much then is a man 5 And when he had looked round\nbetter than a sheep? wherefore about on them with anger,\nit is lawful to do well on the being grieved for the hardness\nsabbath-days. of their hearts, he saith unto\n the man, Stretch forth thy\n hand. And he stretched it out:\n and his hand was restored\n whole as the other.\n13 Then saith he to the man, 6 And the Pharisees went\nStretch forth thy hand. And he forth, and straightway took\nstretched _it_ forth; and _it_ counsel with the Herodians\nwas restored whole, like as against him, how they might\nthe other. destroy him.\n\nLuke.\nCH. VI. 6-11.\n6 And it came to pass also on\nanother sabbath, that he\nentered into the synagogue,\nand taught: and there was a\nman whose right hand was\nwithered:\n7 And the scribes and\nPharisees watched him, whether\nhe would heal on the\nsabbath-day; that they might\nfind an accusation against\nhim.\n8 But he knew their thoughts,\nand said to the man which had\nthe withered hand, Rise up,\nand stand forth in the midst.\nAnd he arose, and stood forth.\n9 Then said Jesus unto them, I\nwill ask you one thing; Is it\nlawful on the sabbath-days to\ndo good, or to do evil? to\nsave life, or to destroy _it_?\n10 And looking round about\nupon them all, he said unto\nthe man, Stretch forth thy\nhand. And he did so: and his\nhand was restored whole as the\nother.\n11 And they were filled with\nmadness; and communed one with\nanother what they might do to\nJesus.\n\n\n\n\u00a7 39. Jesus arrives at the sea of Tiberias, and is followed by multitudes.\n_Lake of Galilee_.\n\n\nMatthew. Mark.\nCH. XII. 15-21. CH. III. 7-12.\n15 But when Jesus knew _it_, 7 But Jesus withdrew himself\nhe withdrew himself from with his disciples to the sea:\nthence: and great multitudes and a great multitude from\nfollowed him, and he healed Galilee followed him, and from\nthem all. Judea,\n16 And charged them that they 8 And from Jerusalem, and from\nshould not make him known: Idumea, and _from_ beyond\n Jordan; and they about Tyre\n and Sidon, a great multitude,\n when they had heard what great\n things he did, came unto him.\n17 That it might be fulfilled\nwhich was spoken by Esaias the\nprophet,(140) saying,\n18 Behold my servant, whom I 9 And he spake to his\nhave chosen; my beloved, in disciples, that a small ship\nwhom my soul is well pleased: should wait on him, because of\nI will put my Spirit upon him, the multitude, lest they\nand he shall shew judgment to should throng him.\nthe Gentiles.\n19 He shall not strive, nor 10 For he had healed many;\ncry; neither shall any man insomuch that they pressed\nhear his voice in the streets. upon him for to touch him, as\n many as had plagues.\n20 A bruised reed shall he not 11 And unclean spirits, when\nbreak, and smoking flax,(141) they saw him, fell down before\nshall he not quench, till he him, and cried, saying, Thou\nsend forth judgment unto art the Son of God.\nvictory.\n21 And in his name shall the 12 And he straightly charged\nGentiles trust. them, that they should not\n make him known.\n\n\n\n\u00a7 40. Jesus withdraws to the Mountain and chooses the Twelve; multitudes\nfollow him. _Near Capernaum_.\n\n\nMatthew. Mark.\nCH. X. 2-4. CH. III. 13-19.\n 13 And he goeth up into a\n mountain, and called _unto\n him_ whom he would: and they\n came unto him.\n 14 And he ordained twelve,\n that they should be with him,\n and that he might send them\n forth to preach.\n 15 And to have power to heal\n sicknesses, and to cast out\n devils.\n2 Now the names of the twelve 16 And Simon he surnamed\napostles are these; The first, Peter.\nSimon, who is called Peter,\nand Andrew his brother; James\n_the son_ of Zebedee, and John\nhis brother;\n 17 And James the _son_ of\n Zebedee, and John the brother\n of James, (and he surnamed\n them Boanerges, which is, The\n sons of thunder,)\n3 Philip, and Bartholomew; 18 And Andrew, and Philip, and\nThomas, and Matthew the Bartholomew, and James the\npublican;(142) James _the son_ _son_ of Alpheus, and\nof Alpheus, and Lebbeus,(143) Thaddeus, and Simon the\nwhose surname was Thaddeus; Canaanite,\n4 Simon the Canaanite, and 19 And Judas Iscariot, which\nJudas Iscariot, who also also betrayed him: and they\nbetrayed him. went into a house.\n\nLuke.\nCH. VI. 12-19.\n12 And it came to pass in\nthose days, that he went out\ninto a mountain to pray, and\ncontinued all night in prayer\nto God.\n13 And when it was day, he\ncalled _unto him_ his\ndisciples: and of them he\nchose twelve, whom also he\nnamed Apostles;\n14 Simon (whom he also named\nPeter) and Andrew his brother,\nJames and John, Philip and\nBartholomew,\n15 Matthew and Thomas, James\nthe _son_ of Alpheus, and\nSimon called Zelotes,\n16 And Judas _the brother_ of\nJames, and Judas Iscariot,\nwhich also was the traitor.\n17 And he came down with them,\nand stood in the plain; and\nthe company of his disciples,\nand a great multitude of\npeople out of all Judea and\nJerusalem, and from the\nsea-coast of Tyre and Sidon,\nwhich came to hear him, and to\nbe healed of their diseases;\n18 And they that were vexed\nwith unclean spirits: and they\nwere healed.\n19 And the whole multitude\nsought to touch him; for there\nwent virtue out of him, and\nhealed _them_ all.\n\n\n\n\u00a7 41. The Sermon on the Mount. _Near Capernaum_.\n\n\nMatthew. Luke.\nCH. V. VI. VII. VIII. 1. CH. VI. 20-49.\nAnd seeing the multitudes, he\nwent up into a mountain: and\nwhen he was set, his disciples\ncame unto him.(144)\n2 And he opened his mouth, and 20 And he lifted up his eyes\ntaught them, saying, on his disciples, and said,\n Blessed _be ye_ poor; for\n yours is the kingdom of God.\n3 Blessed _are_ the poor in 21 Blessed _are ye_ that\nspirit: for theirs is the hunger now: for ye shall be\nkingdom of heaven. filled. Blessed _are ye_ that\n weep now: for ye shall laugh.\n4 Blessed _are_ they that 22 Blessed are ye when men\nmourn: for they shall be shall hate you, and when they\ncomforted. shall separate you _from their\n company_, and shall reproach\n _you_, and cast out your name\n as evil, for the Son of man\u2019s\n sake.\n5 Blessed _are_ the meek: for\nthey shall inherit the earth.\n6 Blessed _are_ they which do\nhunger and thirst after\nrighteousness: for they shall\nbe filled.\n7 Blessed _are_ the merciful:\nfor they shall obtain mercy.\n8 Blessed _are_ the pure in\nheart: for they shall see God.\n9 Blessed _are_ the\npeace-makers: for they shall\nbe called the children of God.\n10 Blessed _are_ they which\nare persecuted for\nrighteousness\u2019 sake: for\ntheirs is the kingdom of\nheaven.\n11 Blessed _are_ ye when _men_\nshall revile you, and\npersecute _you_, and shall say\nall manner of evil against you\nfalsely, for my sake.\n12 Rejoice, and be exceeding 23 Rejoice ye in that day, and\nglad: for great _is_ your leap for joy: for behold, your\nreward in heaven: for so reward _is_ great in heaven:\npersecuted they the prophets for in the like manner did\nwhich were before you. their fathers unto the\n prophets.\n 24 But wo unto you that are\n rich! for ye have received\n your consolation.\n 25 Wo unto you that are full!\n for ye shall hunger. Wo unto\n you that laugh now! for ye\n shall mourn and weep.\n 26 Wo unto you, when all men\n shall speak well of you! for\n so did their fathers to the\n false prophets.\n13 Ye are the salt of the\nearth: but if the salt have\nlost his savour, wherewith\nshall it be salted? it is\nthenceforth good for nothing,\nbut to be cast out, and to be\ntrodden under foot of men.\n14 Ye are the light of the\nworld. A city that is set on a\nhill cannot be hid.\n15 Neither do men light a\ncandle, and put it under a\nbushel, but on a candlestick:\nand it giveth light unto all\nthat are in the house.\n16 let your light so shine\nbefore men, that they may see\nyour good works, and glorify\nyour Father which is in\nheaven.\n17 Think not that I am come to\ndestroy the law, or the\nprophets: I am not come to\ndestroy, but to fulfil.\n18 For verily, I say unto you,\nTill heaven and earth pass,\none jot or one tittle shall in\nno wise pass from the law,\ntill all be fulfilled.\n19 Whosoever therefore shall\nbreak one of these least\ncommandments, and shall teach\nmen so, he shall be called the\nleast in the kingdom of\nheaven: but whosoever shall\ndo, and teach _them_, the same\nshall be called great in the\nkingdom of heaven.\n20 For I say unto you, That\nexcept your righteousness\nshall exceed _the\nrighteousness_ of the scribes\nand Pharisees, ye shall in no\ncase enter into the kingdom of\nheaven.\n21 Ye have heard that it was\nsaid by them of old time, Thou\nshalt not kill; and whosoever\nshall kill, shall be in danger\nof the judgment:\n22 But I say unto you, That\nwhosoever is angry with his\nbrother, without a cause,\nshall be in danger of the\njudgment: and whosoever shall\nsay to his brother, Raca,\nshall be in danger of the\ncouncil: but whosoever shall\nsay, Thou fool, shall be in\ndanger of hell-fire.\n23 Therefore, if thou bring\nthy gift to the altar, and\nthere rememberest that thy\nbrother hath aught against\nthee,\n24 Leave there thy gift before\nthe altar, and go thy way,\nfirst be reconciled to thy\nbrother, and then come and\noffer thy gift.\n25 Agree with thine adversary\nquickly, while thou art in the\nway with him; lest at any time\nthe adversary deliver thee to\nthe judge, and the judge\ndeliver thee to the officer,\nand thou be cast into prison.\n26 Verily, I say unto thee,\nThou shall by no means come\nout thence, till thou hast\npaid the uttermost farthing.\n27 Ye have heard that it was\nsaid by them of old time, Thou\nshalt not commit adultery:\n28 But I say unto you, That\nwhosoever looketh on a woman\nto lust after her, hath\ncommitted adultery with her\nalready in his heart.\n29 And if thy right eye offend\nthee, pluck it out, and cast\n_it_ from thee: for it is\nprofitable for thee that one\nof thy members should perish,\nand not _that_ thy whole body\nshould be cast into hell.\n30 And if thy right hand\noffend thee, cut it off, and\ncast _it_ from thee: for it is\nprofitable for thee that one\nof thy members should perish,\nand not _that_ thy whole body\nshould be cast into hell.\n31 It hath been said,\nWhosoever shall put away his\nwife, let him give her a\nwriting of divorcement:\n32 But I say unto you, That\nwhosoever shall put away his\nwife, saving for the cause of\nfornication, causeth her to\ncommit adultery: and whosoever\nshall marry her that is\ndivorced, committeth adultery.\n33 Again, ye have heard that\nit hath been said by them of\nold time, Thou shalt not\nforswear thyself, but shalt\nperform unto the Lord thine\noaths:\n34 But I say unto you, Swear\nnot at all: neither by heaven;\nfor it is God\u2019s throne:\n35 Nor by the earth; for it is\nhis footstool: neither by\nJerusalem; for it is the city\nof the great King:\n36 Neither shalt thou swear by\nthy head; because thou canst\nnot make one hair white or\nblack.\n37 But let your communication\nbe, Yea, yea; Nay, nay: for\nwhatsoever _is_ more than\nthese cometh of evil.\n38 Ye have heard that it hath\nbeen said, An eye for an eye,\nand a tooth for a tooth.\n39 But I say unto you, That ye\nresist not evil: but whosoever\nshall smite thee on thy right\ncheek, turn to him the other\nalso.\n40 And if any man will sue\nthee at the law, and take away\nthy coat, let him have _thy_\ncloak also.\n41 And whosoever shall compel\nthee(145) to go a mile, go\nwith him twain.\n42 Give to him that asketh\nthee, and from him that would\nborrow of thee, turn not thou\naway.\n43 Ye have heard that it hath\nbeen said, Thou shalt love thy\nneighbour, and hate thine\nenemy:\n44 But I say unto you, Love 27 But I say unto you which\nyour enemies, bless them that hear, Love your enemies, do\ncurse you, do good to them good to them which hate you,\nthat hate you, and pray for\nthem which despitefully use\nyou, and persecute you;\n 28 Bless them that curse you,\n and pray for them which\n despitefully use you.\n 29 And unto him that smiteth\n thee on the _one cheek_, offer\n also the other; and him that\n taketh away thy cloak, forbid\n not _to take thy_ coat also.\n 30 Give to every man that\n asketh of thee; and of him\n that taketh away thy goods ask\n _them_ not again.\n45 That ye may be the children 31 And as ye would that men\nof your Father which is in should do to you, do ye also\nheaven: for he maketh his sun to them likewise.\nto rise on the evil and on the\ngood, and sendeth rain on the\njust and on the unjust.\n46 For if ye love them which 32 For if ye love them which\nlove you, what reward have ye? love you, what thank have ye?\ndo not even the publicans the for sinners also love those\nsame? that love them.\n47 And if ye salute your 33 And if ye do good to them\nbrethren only, what do ye more which do good to you, what\n_than others_? do not even the thank have ye? for sinners\npublicans so? also do even the same.\n 34 And if ye lend _to them_ of\n whom ye hope to receive, what\n thank have ye? for sinners\n also lend to sinners, to\n receive as much again.\n 35 But love ye your enemies,\n and do good, and lend, hoping\n for nothing again; and your\n reward shall be great, and ye\n shall be the children of the\n Highest: for he is kind unto\n the unthankful and _to_ the\n evil.\n 36 Be ye therefore merciful,\n as your Father also is\n merciful.\n48 Be ye therefore perfect,\neven as your Father which is\nin heaven is perfect.\n\nCH. VI.\n\nTake heed that ye do not your\nalms before men, to be seen of\nthem: otherwise ye have no\nreward of your Father which is\nin heaven.\n2 Therefore, when thou doest\n_thine_ alms, do not sound a\ntrumpet before thee, as the\nhypocrites do, in the\nsynagogues, and in the\nstreets, that they may have\nglory of men. Verily, I say\nunto you, They have their\nreward.\n3 But when thou doest alms,\nlet not thy left hand know\nwhat thy right hand doeth;\n4 That thine alms may be in\nsecret: and thy Father which\nseeth in secret, himself shall\nreward thee openly.\n5 And when thou prayest, thou\nshalt not be as the hypocrites\n_are_; for they love to pray\nstanding in the synagogues,\nand in the corners of the\nstreets, that they may be seen\nof men. Verily, I say unto\nyou, They have their reward.\n6 But thou, when thou prayest,\nenter into thy closet, and\nwhen thou hast shut thy door,\npray to thy Father which is in\nsecret; and thy Father, which\nseeth in secret, shall reward\nthee openly.\n7 But when ye pray, use not\nvain repetitions, as the\nheathen do: for they think\nthat they shall be heard for\ntheir much speaking.\n8 Be not yet therefore like\nunto them: for your Father\nknoweth what things ye have\nneed of before ye ask him.\n9 After this manner therefore\npray ye: Our Father which art\nin heaven, Hallowed be thy\nname.\n10 Thy kingdom come. Thy will\nbe done in earth as _it is_ in\nheaven.\n11 Give us this day our daily\nbread.\n12 And forgive us our debts,\nas we forgive our debtors.\n13 And lead us not into\ntemptation, but deliver us\nfrom evil. For thine is the\nkingdom, and the power, and\nthe glory, for ever. Amen.\n14 For, if ye forgive men\ntheir trespasses, your\nheavenly Father will also\nforgive you:\n15 But, if ye forgive not men\ntheir trespasses, neither will\nyour Father forgive your\ntrespasses.\n16 Moreover, when ye fast, be\nnot as the hypocrites, of a\nsad countenance: for they\ndisfigure their faces, that\nthey may appear unto men to\nfast. Verily, I say unto you,\nThey have their reward.\n17 But thou, when thou\nfastest, anoint thy head, and\nwash thy face;\n18 That thou appear not unto\nmen to fast, but unto thy\nFather, which is in secret:\nand thy Father, which seeth in\nsecret, shall reward thee\nopenly.\n19 Lay not up for yourselves\ntreasures upon earth, where\nmoth and rust doth corrupt,\nand where thieves break\nthrough and steal:\n20 But lay up for yourselves\ntreasures in heaven, where\nneither moth nor rust doth\ncorrupt, and where thieves do\nnot break through nor steal.\n21 For where your treasure is,\nthere will your heart be also.\n22 The light of the body is\nthe eye: if therefore thine\neye be single, thy whole body\nshall be full of light.\n23 But if thine eye be evil,\nthy whole body shall be full\nof darkness. If therefore the\nlight that is in thee be\ndarkness, how great _is_ that\ndarkness!\n24 No man can serve two\nmasters: for either he will\nhate the one, and love the\nother; or else he will hold to\nthe one, and despise the\nother. Ye cannot serve God and\nmammon.\n25 Therefore I say unto you,\nTake no thought for your life,\nwhat ye shall eat, or what ye\nshall drink; nor yet for your\nbody, what ye shall put on. Is\nnot the life more than meat,\nand the body than raiment?\n26 Behold the fowls of the\nair: for they sow not, neither\ndo they reap, nor gather into\nbarns; yet your heavenly\nFather feedeth them. Are ye\nnot much better than they?\n27 Which of you by taking\nthought can add one cubit unto\nhis stature?\n28 And why take ye thought for\nraiment? Consider the lilies\nof the field how they grow;\nthey toil not, neither do they\nspin;\n29 And yet I say unto you,\nThat even Solomon, in all his\nglory, was not arrayed like\none of these.\n30 Wherefore, if God so clothe\nthe grass of the field, which\nto-day is, and to-morrow is\ncast into the oven, _shall he_\nnot much more _clothe_ you, O\nye of little faith?\n31 Therefore take no thought,\nsaying, What shall we eat? or,\nwhat shall we drink? or,\nwherewithal shall we be\nclothed?\n32 (For after all these things\ndo the Gentiles seek) for your\nheavenly Father knoweth that\nye have need of all these\nthings.\n33 But seek ye first the\nkingdom of God, and his\nrighteousness, and all these\nthings shall be added unto\nyou.\n34 Take therefore no thought\nfor the morrow: for the morrow\nshall take thought for the\nthings of itself. Sufficient\nunto the day _is_ the evil\nthereof.\nCH. VII. CH. VI. 20-49.\nJudge not, that ye be not 37 Judge not, and ye shall not\njudged. be judged: condemn not, and ye\n shall not be condemned:\n forgive, and ye shall be\n forgiven:\n2 For with what judgment ye\njudge, ye shall be judged: and\nwith what measure ye mete, it\nshall be measured to you\nagain.\n 38 Give, and it shall be given\n unto you; good measure,\n pressed down, and shaken\n together, and running over,\n shall men give into your\n bosom. For with the same\n measure that ye mete withal,\n it shall be measured to you\n again.\n 39 And he spake a parable unto\n them; Can the blind lead the\n blind? shall they not both\n fall into the ditch?\n 40 The disciple is not above\n his master: but every one that\n is perfect, shall be as his\n master.\n3 And why beholdest thou the 41 And why beholdest thou the\nmote that is in thy brother\u2019s mote that is in thy brother\u2019s\neye, but considerest not the eye, but perceivest not the\nbeam that is in thine own eye? beam that is in thine own eye?\n4 Or how wilt thou say to thy 42 Either how canst thou say\nbrother, Let me pull out the to thy brother, Brother, let\nmote out of thine eye; and me pull out the mote that is\nbehold a beam _is_ in thine in thine eye, when thou\nown eye? thyself beholdest not the beam\n that is in thine own eye? Thou\n hypocrite, cast out first the\n beam out of thine own eye, and\n then shalt thou see clearly to\n pull out the mote that is in\n thy brother\u2019s eye.\n5 Thou hypocrite, first cast\nout the beam out of thine own\neye; and then shalt thou see\nclearly to cast out the mote\nout of thy brother\u2019s eye.\n6 Give not that which is holy\nunto the dogs, neither cast ye\nyour pearls before swine, lest\nthey trample them under their\nfeet, and turn again and rend\nyou.\n7 Ask, and it shall be given\nyou; seek, and ye shall find;\nknock, and it shall be opened\nunto you:\n8 For every one that asketh\nreceiveth; and he that\nseeketh, findeth; and to him\nthat knocketh, it shall be\nopened.\n9 Or what man is there of you,\nwhom if his son ask bread,\nwill he give him a stone?\n10 Or if he ask a fish, will\nhe give him a serpent?\n11 If ye then being evil know\nhow to give good gifts unto\nyour children, how much more\nshall your Father which is in\nheaven give good things to\nthem that ask him?\n12 Therefore all things\nwhatsoever ye would that men\nshould do to you, do ye even\nso to them: for this is the\nlaw and the prophets.\n13 Enter ye in at the strait\ngate; for wide _is_ the gate,\nand broad _is_ the way, that\nleadeth to destruction, and\nmany there be which go in\nthereat:\n14 Because, strait _is_ the\ngate, and narrow _is_ the way,\nwhich leadeth unto life, and\nfew there be that find it.\n15 Beware of false prophets,\nwhich come to you in sheep\u2019s\nclothing, but inwardly they\nare ravening wolves.\n16 Ye shall know them by their\nfruits: Do men gather grapes\nof thorns, or figs of\nthistles?\n17 Even so every good tree 43 For a good tree bringeth\nbringeth forth good fruit; but not forth corrupt fruit;\na corrupt tree bringeth forth neither doth a corrupt tree\nevil fruit. bring forth good fruit.\n18 A good tree cannot bring 44 For every tree is known by\nforth evil fruit, neither can his own fruit: for of thorns\na corrupt tree bring forth men do not gather figs, nor of\ngood fruit. a bramble-bush gather they\n grapes.\n19 Every tree that bringeth\nnot forth good fruit is hewn\ndown, and cast into the fire.\n20 Wherefore, by their fruits\nye shall know them.\n 45 A good man out of the good\n treasure of his heart,\n bringeth forth that which is\n good; and an evil man, out of\n the evil treasure of his\n heart, bringeth forth that\n which is evil: for of the\n abundance of the heart his\n mouth speaketh.\n21 Not every one that saith 46 And why call ye me Lord,\nunto me, Lord, Lord, shall Lord, and do not the things\nenter into the kingdom of which I say?\nheaven; but he that doeth the\nwill of my father which is in\nheaven.\n22 Many will say to me in that 47 Whosoever cometh to me, and\nday, Lord, Lord, have we not heareth my sayings, and doeth\nprophesied in thy name? and in them, I will shew you to whom\nthy name have cast out devils? he is like.\nand in thy name done many\nwonderful works?\n23 And then will I profess\nunto them, I never knew you:\ndepart from me, ye that work\niniquity.\n24 Therefore, whosoever 48 He is like a man which\nheareth these sayings of mine, built a house, and digged\nand doeth them, I will liken deep, and laid the foundation\nhim unto a wise man, which on a rock: and when the flood\nbuilt his house upon a rock: arose, the stream beat\n vehemently upon that house,\n and could not shake it: for it\n was founded upon a rock.\n25 And the rain descended, and\nthe floods came, and the winds\nblew, and beat upon that\nhouse, and it fell not: for it\nwas founded upon a rock:\n26 And every one that heareth 49 But he that heareth and\nthese sayings of mine, and doeth not, is like a man that\ndoeth them not, shall be without a foundation built a\nlikened unto a foolish man, house upon the earth, against\nwhich built his house upon the which the stream did beat\nsand: vehemently, and immediately it\n fell, and the ruin of that\n house was great.\n27 And the rain descended, and\nthe floods came, and the winds\nblew, and beat upon that\nhouse; and it fell: and great\nwas the fall of it.\n28 And it came to pass when\nJesus had ended these sayings,\nthe people were astonished at\nhis doctrine.\n29 For he taught them as _one_\nhaving authority, and not as\nthe scribes.\nCH. VIII.\nWhen he was come down from the\nmountain, great multitudes\nfollowed him.\n\n\n\n\u00a7 42. The healing of the centurion\u2019s servant. _Capernaum_.\n\n\nMatthew. Luke.\nCH. VIII. 5-13. CH. VII. 1-10.\n5 And when Jesus was entered Now, when he had ended all his\ninto Capernaum, there came sayings in the audience of the\nunto him(146) a centurion, people, he entered into\nbeseeching him, Capernaum,\n6 And saying, Lord, my servant 2 And a certain centurion\u2019s\nlieth at home sick of the servant, who was dear unto\npalsy, grievously tormented. him, was sick, and ready to\n die.\n 3 And when he heard of Jesus,\n he sent unto him the elders of\n the Jews, beseeching him that\n he would come and heal his\n servant.\n7 And Jesus saith unto him, I 4 And when they came to Jesus,\nwill come and heal him. they besought him instantly,\n saying, That he was worthy for\n whom he should do this:\n 5 For he loveth our nation,\n and he hath built us a\n synagogue.\n8 The centurion answered and 6 Then Jesus went with them.\nsaid, Lord, I am not worthy And when he was now not far\nthat thou shouldest come under from the house, the centurion\nmy roof: but speak the word sent friends to him, saying\nonly, and my servant shall be unto him, Lord, trouble not\nhealed. thyself; for I am not worthy\n that thou shouldest enter\n under my roof;\n9 For I am a man under 8 For I also am a man set\nauthority, having soldiers under authority, having under\nunder me: and I say to this me soldiers, and I say unto\nman, Go, and he goeth; and to one, Go, and he goeth; and to\nanother, Come, and he cometh; another, Come, and he cometh;\nand to my servant, Do this, and to my servant, Do this,\nand he doeth _it_. and he doeth _it_.\n10 When Jesus heard _it_, he 9 When Jesus heard these\nmarvelled, and said to them things, he marvelled at him,\nthat followed, Verily, I say and turned him about and said\nunto you, I have not found so unto the people that followed\ngreat faith, no, not in him, I say unto you, I have\nIsrael. not found so great faith, no,\n not in Israel.\n11 And I say unto you, That 7 Wherefore neither thought I\nmany shall come from the east myself worthy to come unto\nand west, and shall sit down thee; but say in a word, and\nwith Abraham, and Isaac, and my servant shall be healed.\nJacob, in the kingdom of\nheaven:\n12 But the children of the\nkingdom shall be cast out into\nouter darkness: there shall be\nweeping and gnashing of teeth.\n13 And Jesus said unto the 10 And they that were sent,\ncenturion, Go thy way; and as returning to the house, found\nthou hast believed, _so_ be it the servant whole that had\ndone unto thee. And his been sick.\nservant was healed in the\nself-same hour.\n\n\n\n\u00a7 43. The raising of the widow\u2019s son. _Nain_.\n\n\nLuke.\nCH. VII. 11-17.\n11 And it came to pass the day\nafter, that he went into a\ncity called Nain: and many of\nhis disciples went with him,\nand much people.\n12 Now, when he came nigh to\nthe gate of the city, behold,\nthere was a dead man carried\nout, the only son of his\nmother, and she was a widow:\nand much people of the city\nwas with her.\n13 And when the Lord saw her,\nhe had compassion on her, and\nsaid unto her, Weep not.\n14 And he came and touched the\nbier: and they that bare _him_\nstood still. And he said,\nYoung man, I say unto thee,\nArise.\n15 And he that was dead sat\nup, and began to speak: and he\ndelivered him to his mother.\n16 And there came a fear on\nall: and they glorified God,\nsaying, That a great prophet\nis risen up among us; and,\nThat God hath visited his\npeople.\n17 And this rumour of him went\nforth throughout all Judea,\nand throughout all the region\nround about.\n\n\n\n\u00a7 44. John the Baptist, in prison, sends disciples to Jesus. _Galilee.\nCapernaum?_\n\n\nMatthew. Luke\nCH. XI. 2-19.\n2 Now when John had heard in 18 And the disciples of John\nthe prison the works of shewed him of all these\nChrist, he sent two of his things.\ndisciples,\n3 And said unto him. Art thou 19 And John calling _unto him_\nhe that should come,(147) or two of his disciples, sent\ndo we look for another? _them_ to Jesus, saying, Art\n thou he that should come? or\n look we for another?\n 20 When the men were come unto\n him, they said, John Baptist\n hath sent us unto thee,\n saying, Art thou he that\n should come? or look we for\n another?\n 21 And in that same hour he\n cured many of _their_\n infirmities, and plagues, and\n of evil spirits; and unto many\n _that were_ blind he gave\n sight.\n4 Jesus answered and said unto 22 Then Jesus answering, said\nthem, Go and shew John again unto them, Go your way, and\nthose things which ye do hear tell John what things ye have\nand see: seen and heard; how that the\n blind see, the lame walk, the\n lepers are cleansed, the deaf\n hear, the dead are raised, to\n the poor the gospel is\n preached.\n5 The blind receive their 23 And blessed is _he_,\nsight, and the lame walk, the whosoever shall not be\nlepers are cleansed, and the offended in me.\ndeaf hear, the dead are raised\nup, and the poor have the\ngospel preached to them.(148)\n6 And blessed is _he_\nwhosoever shall not be\noffended in me.\n7 And as they departed, Jesus 24 And when the messengers of\nbegan to say unto the John were departed, he began\nmultitudes concerning John, to speak unto the people\nWhat went ye out into the concerning John, What went ye\nwilderness to see? A reed out into the wilderness for to\nshaken with the wind? see? A reed shaken with the\n wind?\n8 But what went ye out for to 25 But what went ye out for to\nsee? A man clothed in soft see? A man clothed in soft\nraiment? Behold, they that raiment? Behold, they which\nwear soft _clothing_ are in are gorgeously apparelled, and\nkings\u2019 houses. live delicately, are in kings\u2019\n courts.\n9 But what went ye out for to 26 But what went ye out for to\nsee? A prophet? yea, I say see? A prophet? Yea, I say\nunto you, and more than a unto you, and much more than a\nprophet. prophet.\n10 For this is he of whom it 27 This is _he_, of whom it is\nis written,(149) Behold, I written, Behold, I send my\nsend my messenger before thy messenger before thy face,\nface, which shall prepare thy which shall prepare thy way\nway before thee. before thee.\n11 Verily, I say unto you, 28 For I say unto you, Among\nAmong them that are born of those that are born of women,\nwomen, there hath not risen a there is not a greater prophet\ngreater than John the Baptist: than John the Baptist: but he\nnotwithstanding, he that is that is least in the kingdom\nleast in the kingdom of of God, is greater than he.\nheaven, is greater than he.\n 29 And all the people that\n heard him, and the publicans,\n justified God, being baptized\n with the baptism of John.\n 30 But the Pharisees and\n lawyers rejected the council\n of God against themselves,\n being not baptized of him.\n12 And from the days of John\nthe Baptist, until now, the\nkingdom of heaven suffereth\nviolence, and the violent take\nit by force.\n13 For all the prophets and\nthe law prophesied until John.\n14 And if ye will receive\n_it_, this is Elias which was\nfor to come.(150)\n15 He that hath ears to hear,\nlet him hear.\n16 But whereunto shall I liken 31 And the Lord said,\nthis generation? It is like Whereunto then shall I liken\nunto children sitting in the the men of this generation?\nmarkets, and calling unto and to what are they like?\ntheir fellows.\n 32 They are like unto children\n sitting in the market-place,\n and calling one to another,\n and saying, We have piped unto\n you, and ye have not danced;\n we have mourned to you, and ye\n have not wept.\n17 And saying, We have piped\nunto you, and ye have not\ndanced; we have mourned unto\nyou, and ye have not lamented.\n18 For John came neither 33 For John the Baptist came\neating nor drinking, and they neither eating bread, nor\nsay, He hath a devil. drinking wine; and ye say, He\n hath a devil.\n19 The Son of man came eating 34 The Son of man is come\nand drinking, and they say, eating and drinking; and ye\nBehold a man gluttonous, and a say, Behold a gluttonous man,\nwine-bibber, a friend of and a wine-bibber, a friend of\npublicans and sinners. But publicans and sinners!\nWisdom is justified of her\nchildren.\n 35 But Wisdom is justified of\n all her children.\n\n\n\n\u00a7 45. Reflections of Jesus on appealing to his mighty works. _Capernaum_.\n\n\nMatthew.\nCH. XI. 20-30.\n20 Then began he to upbraid\nthe cities wherein most of his\nmighty works were done,\nbecause they repented not.\n21 Wo unto thee, Chorazin! wo\nunto thee, Bethsaida! for if\nthe mighty works which were\ndone in you had been done in\nTyre and Sidon, they would\nhave repented long ago in\nsackcloth and ashes.\n22 But I say unto you, It\nshall be more tolerable for\nTyre and Sidon at the day of\njudgment, than for you.\n23 And thou, Capernaum, which\nart exalted unto heaven, shalt\nbe brought down to hell: for\nif the mighty works which have\nbeen done in thee, had been\ndone in Sodom, it would have\nremained until this day.\n24 But I say unto you, That it\nshall be more tolerable for\nthe land of Sodom, in the day\nof judgment, than for thee.\n25 At that time Jesus answered\nand said, I thank thee, O\nFather, Lord of heaven and\nearth, because thou hast hid\nthese things from the wise and\nprudent, and hast revealed\nthem unto babes.\n26 Even so, Father, for so it\nseemed good in thy sight.\n27 All things are delivered\nunto me of my Father; and no\nman knoweth the Son, but the\nFather; neither knoweth any\nman the Father, save the Son,\nand _he to_ whomsoever the Son\nwill reveal _him_.\n26 Come unto me, all _ye_ that\nlabour, and are heavy laden,\nand I will give you rest.\n29 Take my yoke upon you, and\nlearn of me: for I am meek and\nlowly in heart; and ye shall\nfind rest unto your souls.\n30 For my yoke _is_ easy, and\nmy burden is light.\n\n\n\n\u00a7 46. While sitting at meat with a Pharisee, Jesus is anointed by a woman\nwho had been a sinner. _Capernaum_?\n\n\nLuke.\nCH. VII. 36-50.\n36 And one of the Pharisees\ndesired him that he would eat\nwith him. And he went into the\nPharisee\u2019s house, and sat down\nto meat.\n37 And behold, a woman in the\ncity, which was a sinner, when\nshe knew that _Jesus_ sat at\nmeat in the Pharisee\u2019s house,\nbrought an alabaster-box of\nointment,\n38 And stood at his feet\nbehind _him_ weeping, and\nbegan to wash his feet with\ntears, and did wipe _them_\nwith the hairs of her head,\nand kissed his feet, and\nanointed _them_ with the\nointment.\n39 Now, when the Pharisee\nwhich had bidden him, saw\n_it_, he spake within himself,\nsaying, This man, if he were a\nprophet, would have known who,\nand what manner of woman _this\nis_ that toucheth him: for she\nis a sinner.\n40 And Jesus answering, said\nunto him, Simon, I have\nsomewhat to say unto thee. And\nhe saith, Master, say on.\n41 There was a certain\ncreditor, which had two\ndebtors: the one owed five\nhundred pence, and the other\nfifty.\n42 And when they had nothing\nto pay, he frankly forgave\nthem both. Tell me, therefore,\nwhich of them will love him\nmost?\n43 Simon answered and said, I\nsuppose that _he_, to whom he\nforgave most. And he said unto\nhim, Thou hast rightly judged.\n44 And he turned to the woman,\nand said unto Simon, Seest\nthou this woman? I entered\ninto thine house, thou gavest\nme no water for my feet: but\nshe hath washed my feet with\ntears, and wiped _them_ with\nthe hairs of her head.\n45 Thou gavest me no kiss: but\nthis woman, since the time I\ncame in, hath not ceased to\nkiss my feet.\n46 My head with oil thou didst\nnot anoint: but this woman\nhath anointed my feet with\nointment.\n47 Wherefore I say unto thee,\nHer sins which are many, are\nforgiven; for she loved much:\nbut to whom little is\nforgiven, _the same_ loveth\nlittle.\n48 And he said unto her, Thy\nsins are forgiven.\n49 And they that sat at meat\nwith him, began to say within\nthemselves, Who is this that\nforgiveth sins also?\n50 And he said to the woman,\nThy faith hath saved thee; go\nin peace.\n\n\n\n\u00a7 47. Jesus, with the Twelve, makes a second circuit in Galilee.\n\n\nLuke.\nCH. VIII. 1-3.\nAnd it came to pass afterward,\nthat he went throughout every\ncity and village, preaching\nand shewing the glad tidings\nof the kingdom of God: and the\ntwelve were with him.\n2 And certain women, which had\nbeen healed of evil spirits\nand infirmities, Mary called\nMagdalene, out of whom went\nseven devils,\n3 And Joanna the wife of\nChuza, Herod\u2019s steward, and\nSusanna, and many others,\nwhich ministered unto him of\ntheir substance.\n\n\n\n\u00a7 48. The healing of a demoniac. The Scribes and Pharisees blaspheme.\n_Galilee_.\n\n\nMatthew. Mark.\nCH. XII. 22-37. CH. III. 19-30.\n 19 \u2014\u2014 and they went into a\n house.\n 20 And the multitude cometh\n together again, so that they\n could not so much as eat\n bread.\n 21 And when his friends heard\n _of it_, they went out to lay\n hold on him: for they said, He\n is beside himself.\n22 Then was brought unto him\none possessed with a devil,\nblind and dumb; and he healed\nhim, insomuch that the blind\nand dumb,(151) both spake and\nsaw.\n23 And all the people were\namazed(152) and said, Is not\nthis the son of David?\n24 But when the Pharisees 22 And the scribes which came\nheard _it_ they said, This down from Jerusalem, said, He\n_fellow_ doth not cast out hath Beelzebub, and by the\ndevils, but by Beelzebub the prince of the devils casteth\nprince of the devils. he out devils.\n25 And Jesus knew their 23 And he called them _unto\nthoughts, and said unto them, him_, and said unto them in\nEvery kingdom divided against parables, How can Satan cast\nitself, is brought to out Satan?\ndesolation; and every city or\nhouse divided against itself,\nshall not stand.\n26 And if Satan cast out 24 And if a kingdom be divided\nSatan, he is divided against against itself, that kingdom\nhimself; how shall then his cannot stand.\nkingdom stand?\n 25 And if a house be divided\n against itself, that house\n cannot stand.\n27 And if I by Beelzebub cast 26 And if Satan rise up\nout devils, by whom do your against himself, and be\nchildren cast _them_ out? divided, he cannot stand but\ntherefore they shall be your hath an end.\njudges.\n28 But if I cast out devils by 27 No man can enter into a\nthe Spirit of God, then the strong man\u2019s house and spoil\nkingdom of he will first bind his goods, except he will\nthe strong man; first bind the strong man; and\n then he will spoil his house.\n29 Or else, how can one enter 28 Verily, I say unto you, All\ninto a strong man\u2019s house, and sins shall be forgiven unto\nspoil his goods, except he the sons of men, the\nfirst bind the strong man? and blasphemies wherewith soever\nthen he will spoil his house. they shall blaspheme:\n30 He that is not with me is 29 But he that shall blaspheme\nagainst me; and he that against the Holy Ghost hath\ngathereth not with me, never forgiveness, but is in\nscattereth abroad. danger of eternal damnation:\n31 Wherefore I say unto you, 30 Because they said, he hath\nAll manner of sin and an unclean spirit.\nblasphemy shall be forgiven\nunto men: but the blasphemy\n_against_ the _Holy_ Ghost\nshall not be forgiven unto\nmen.\n32 And whosoever speaketh a\nword against the Son of man,\nit shall be forgiven him: but\nwhosoever speaketh against the\nHoly Ghost, it shall not be\nforgiven him, neither in this\nworld, neither in the _world_\nto come.\n33 Either make the tree good,\nand his fruit good; or else\nmake the tree corrupt, and his\nfruit corrupt: for the tree is\nknown by _his_ fruit.\n34 O generation of vipers, how\ncan ye, being evil, speak good\nthings? for out of the\nabundance of the heart the\nmouth speaketh.\n35 A good man, out of the good\ntreasure of the heart,\nbringeth forth good things:\nand an evil man, out of the\nevil treasure, bringeth forth\nevil things.\n36 But I say unto you, That\nevery idle word that men shall\nspeak, they shall give account\nthereof in the day of\njudgment.\n37 For by thy words thou shalt\nbe justified, and by thy words\nthou shalt be condemned.\n\nLuke.\nCH. XI. 14, 15, 17-23.\n14 And he was casting out a\ndevil, and it was dumb. And it\ncame to pass when the devil\nwas gone out, the dumb spake;\nand the people wondered.\n15 But some of them said, He\ncasteth out devils through\nBeelzebub, the chief of the\ndevils.\n17 But he, knowing their\nthoughts, said unto them,\nEvery kingdom divided against\nitself, is brought to\ndesolation; and a house\n_divided_ against a house,\nfalleth.\n18 If Satan also be divided\nagainst himself, how shall his\nkingdom stand? because ye say\nthat I cast out devils through\nBeelzebub.\n19 And if I by Beelzebub cast\nout devils, by whom do your\nsons cast _them_ out?\ntherefore shall they be your\njudges.\n20 But if I with the finger of\nGod cast out devils, no doubt\nthe kingdom of God is come\nupon you.\n21 When a strong man armed\nkeepeth his palace, his goods\nare in peace:\n22 But when a stronger than he\nshall come upon him, and\novercome him, he taketh from\nhim all his armour, wherein he\ntrusted, and divideth his\nspoils.\n23 He that is not with me, is\nagainst me: and he that\ngathereth not with me\nscattereth.\n\n\n\n\u00a7 49. The Scribes and Pharisees seek a sign. Our Lord\u2019s reflection.\n_Galilee_.\n\n\nMatthew. Luke.\nCH. XII. 38-45. CH. XI. 16, 24-36.\n38 Then certain of the scribes And others tempting _him_,\nand of the Pharisees answered, sought of him a sign from\nsaying, Master, we would see a heaven.\nsign from thee.\n39 But he answered and said to 29 And when the people had\nthem, An evil and adulterous gathered thick together, he\ngeneration seeketh after a began to say, This is an evil\nsign, and there shall no sign generation: they seek a sign,\nbe given(153) to it, but the and there shall no sign be\nsign of the prophet Jonas. given it, but the sign of\n Jonas the prophet.\n40 For as Jonas was three days\nand three nights in the\nwhale\u2019s belly,(154) so shall\nthe Son of man be three days\nand three nights in the heart\nof the earth.\n41 The men of Nineveh shall 30 For as Jonas was a sign\nrise in judgment with this unto the Ninevites so shall\ngeneration, and shall condemn also the Son of man be to this\nit: because they repented at generation.\nthe preaching of Jonas,(155)\nand behold, a greater than\nJonas _is_ here.\n42 The queen of the south 31 The queen of the south\nshall rise up in the judgment shall rise up in the judgment\nwith this generation, and with the men of this\nshall condemn it: for she came generation, and condemn them:\nfrom the uttermost parts of for she came from the utmost\nthe earth to hear the wisdom parts of the earth, to hear\nof Solomon;(156) and behold, a the wisdom of Solomon; and\ngreater than Solomon _is_ behold, a greater than Solomon\nhere. _is_ here\n 32 The men of Nineveh shall\n rise up in the judgment with\n this generation, and shall\n condemn it: for they repented\n at the preaching of Jonas; and\n behold, a greater than Jonas\n _is_ here.\n 33 No man when he hath lighted\n a candle putteth _it_ in a\n secret place, neither under a\n bushel, but on a candlestick,\n that they which come in may\n see the light.\n 34 The light of the body is\n thy eye: therefore when thine\n eye is single, thy whole body\n also is full of light; but\n when _thine eye_ is evil, thy\n body also _is_ full of\n darkness.\n 35 Take heed therefore, that\n the light which is in thee be\n not darkness.\n 36 If thy whole body therefore\n _be_ full of light, having no\n part dark, the whole shall be\n full of light; as when the\n bright shining of a candle\n doth give thee light.\n43 When the unclean spirit is 24 When the unclean spirit is\ngone out of a man, he walketh gone out of a man, he walketh\nthrough dry places, seeking through dry places, seeking\nrest, and findeth none. rest: and finding none, he\n saith, I will return unto my\n house whence I came out.\n44 Then he saith, I will 25 And when he cometh, he\nreturn into my house from findeth _it_ swept and\nwhence I came out; and when he garnished.\nis come, he findeth _it_\nempty, swept, and garnished.\n45 Then goeth he, and taketh 26 Then goeth he, and taketh\nwith himself seven other _to him_ seven other spirits\nspirits more wicked than more wicked than himself; and\nhimself, and they enter in and they enter in, and dwell\ndwell there: and the _last there: and the _last state_ of\nstate_ of that man is worse that man is worse than the\nthan the first. Even so shall first.\nit be also unto this wicked\ngeneration.\n 27 And it came to pass, as he\n spake these things, a certain\n woman of the company lifted up\n her voice, and said unto him,\n Blessed _is_ the womb that\n bare thee, and the paps which\n thou hast sucked.\n 28 But he said, Yea, rather\n blessed are they that hear the\n word of God, and keep it.\n\n\n\n\u00a7 50. The true disciples of Christ his nearest relatives. _Galilee_.\n\n\nMatthew. Mark.\nCH. XII. 46-50. CH. III. 31-35.\n46 While he yet talked to the 31 There came then his\npeople, behold, _his_ mother brethren and his mother, and\nand his brethren stood standing without, sent unto\nwithout, desiring to speak him, calling him.\nwith him.\n47 Then one said unto him, 32 And the multitude sat about\nBehold, thy mother and thy him; and they said unto him,\nbrethren stand without, Behold, thy mother and thy\ndesiring to speak with thee. brethren without seek for\n thee.\n48 But he answered and said 33 And he answered them,\nunto him that told him, Who is saying, Who is my mother, or\nmy mother? and who are my my brethren? and who are my\nbrethren? brethren?\n49 And he stretched forth his 34 And he looked round about\nhand toward his disciples, and on them which sat about him,\nsaid, Behold my mother and my and said, Behold, my mother\nbrethren! and my brethren!\n50 For whosoever shall do the 35 For whosoever shall do the\nwill of my Father which is in will of God, the same is my\nheaven, the same is my brother, and my sister, and\nbrother, and sister, and mother.\nmother.\n\nLuke.\nCH. VIII. 19-21.\n19 Then came to him _his_\nmother and his brethren, and\ncould not come at him for the\npress.\n20 And it was told him _by\ncertain_, which said, Thy\nmother and thy brethren stand\nwithout, desiring to see thee.\n21 And he answered and said\nunto them, My mother and my\nbrethren are these which hear\nthe word of God, and do it.\n\n\n\n\u00a7 51. At a Pharisee\u2019s table, Jesus denounces woes against the Pharisees\nand others. _Galilee_.\n\n\nLuke.\nCH. XI. 37-54\n37 And as he spake, a certain\nPharisee besought him to dine\nwith him: and he went in and\nsat down to meat.\n38 And when the Pharisee saw\n_it_, he marvelled that he had\nnot first washed(157) before\ndinner.\n39 And the Lord said unto him,\nNow do ye Pharisees make clean\nthe outside of the cup and the\nplatter; but your inward part\nis full of ravening and\nwickedness.\n40 Ye fools, did not he that\nmade that which is without,\nmake that which is within\nalso?\n41 But rather give alms of\nsuch things as ye have; and\nbehold, all things are clean\nunto you.\n42 But wo unto you, Pharisees!\nfor ye tithe mint, and rue,\nand all manner of herbs, and\npass over judgment and the\nlove of God: these ought ye to\nhave done, and not to leave\nthe other undone.\n43 Wo unto you, Pharisees! for\nye love the uppermost seats in\nthe synagogues, and greetings\nin the markets.\n44 Wo unto you, scribes and\nPharisees, hypocrites! for ye\nare as graves which appear\nnot, and the men that walk\nover _them_ are not aware _of\nthem_.\n45 Then answered one of the\nlawyers, and said unto him,\nMaster, thus saying, thou\nreproachest us also.\n46 And he said, Wo unto you\nalso, _ye_ lawyers! for ye\nlade men with burdens grievous\nto be borne, and ye yourselves\ntouch not the burdens with one\nof your fingers.\n47 Wo unto you! for ye build\nthe sepulchres of the\nprophets, and your fathers\nkilled them.\n48 Truly ye bear witness, that\nye allow the deeds of your\nfathers: for they indeed\nkilled them, and ye build\ntheir sepulchres.\n49 Therefore also said the\nwisdom of God, I will send\nthem prophets and apostles,\nand _some_ of them they shall\nslay and persecute:\n50. That the blood of all the\nprophets, which was shed from\nthe foundation of the world,\nmay be required of this\ngeneration;\n51 From the blood of Abel(158)\nunto the blood of Zacharias,\nwhich perished between the\naltar and the temple: verily,\nI say unto you, It shall be\nrequired of this generation.\n52 Wo unto you, lawyers! for\nye have taken away the key of\nknowledge: ye entered not in\nyourselves, and them that were\nentering in ye hindered.\n53 And as he said these things\nunto them, the scribes and the\nPharisees began to urge _him_\nvehemently, and to provoke him\nto speak of many things;\n54 Laying wait for him, and\nseeking to catch something out\nof his mouth, that they might\naccuse him.\n\n\n\n\u00a7 52. Jesus discourses to his disciples and the multitude. _Galilee._\n\n\nLuke.\nCH. XII. 1-59.\nIn the mean time, when there\nwere gathered together an\ninnumerable multitude of\npeople, insomuch that they\ntrode one upon another, he\nbegan to say unto his\ndisciples first of all, Beware\nye of the leaven of the\nPharisees, which is hypocrisy.\n2 For there is nothing\ncovered, that shall not be\nrevealed; neither hid, that\nshall not be known.\n3 Therefore, whatsoever ye\nhave spoken in darkness, shall\nbe heard in the light; and\nthat which ye have spoken in\nthe ear in closets, shall be\nproclaimed upon the\nhouse-tops.\n4 And I say unto you, my\nfriends, Be not afraid of them\nthat kill the body, and after\nthat, have no more that they\ncan do.\n5 But I will forewarn you whom\nye shall fear; Fear him,\nwhich, after he hath killed,\nhath power to cast into hell;\nyea, I say unto you, Fear him.\n6 Are not five sparrows sold\nfor two farthings, and not one\nof them is forgotten before\nGod?\n7 But even the very hairs of\nyour head are all numbered.\nFear not therefore: ye are of\nmore value than many sparrows.\n8 Also I say unto you,\nWhosoever shall confess me\nbefore men, him shall the Son\nof man also confess before the\nangels of God.\n9 But he that denieth me\nbefore men, shall be denied\nbefore the angels of God.\n10 And whosoever shall speak a\nword against the Son of man,\nit shall be forgiven him: but\nunto him that blasphemeth\nagainst the Holy Ghost, it\nshall not be forgiven.\n11 And when they bring you\nunto the synagogues, and _unto\nmagistrates_, and powers, take\nye no thought how or what\nthing ye shall answer, or what\nye shall say:\n12 For the Holy Ghost shall\nteach you in the same hour\nwhat ye ought to say.\n13 And one of the company said\nunto him, Master, speak to my\nbrother, that he divide the\ninheritance with me.\n14 And he said unto him, Man,\nwho made me a judge, or a\ndivider over you?\n15 And he said unto them, Take\nheed, and beware of\ncovetousness: for a man\u2019s life\nconsisteth not in the\nabundance of the things which\nhe possesseth.\n16 And he spake a parable unto\nthem, saying, The ground of a\ncertain rich man brought forth\nplentifully:\n17 And he thought within\nhimself, saying, What shall I\ndo, because I have no room\nwhere to bestow my fruits?\n18 And he said, This will I\ndo: I will pull down my barns,\nand build greater; and there\nwill I bestow all my fruits\nand my goods.\n19 And I will say to my soul,\nSoul, thou hast much goods\nlaid up for many years; take\nthine ease, eat, drink, _and_\nbe merry.\n20 But God said unto him, Thou\nfool, this night thy soul\nshall be required of thee:\nthen whose shall those things\nbe, which thou hast provided?\n21 So _is_ he that layeth up\ntreasure for himself, and is\nnot rich toward God.\n22 And he said unto his\ndisciples, Therefore I say\nunto you, Take no thought for\nyour life, what ye shall eat;\nneither for the body, what ye\nshall put on.\n23 The life is more than meat,\nand the body _is more_ than\nraiment.\n24 Consider the ravens: for\nthey neither sow nor reap:\nwhich neither have\nstore-house, nor barn; and God\nfeedeth them. How much more\nare ye better than the fowls?\n25 And which of you with\ntaking thought can add to his\nstature one cubit?\n26 If ye then be not able to\ndo that thing which is least,\nwhy take ye thought for the\nrest?\n27 Consider the lilies how\nthey grow: they toil not, they\nspin not; and yet I say unto\nyou, that Solomon in all his\nglory was not arrayed like one\nof these.\n28 If then God so clothe the\ngrass, which is to-day in the\nfield, and to-morrow is cast\ninto the oven; how much more\n_will he clothe_ you, O ye of\nlittle faith?\n29 And seek not ye what ye\nshall eat, or what ye shall\ndrink, neither be ye of\ndoubtful mind.\n30 For all these things do the\nnations of the world seek\nafter: and your Father knoweth\nthat ye have need of these\nthings.\n31 But rather seek ye the\nkingdom of God, and all these\nthings shall be added unto\nyou.\n32 Fear not, little flock; for\nit is your Father\u2019s good\npleasure to give you the\nkingdom.\n33 Sell that ye have, and give\nalms: provide yourselves bags\nwhich wax not old, a treasure\nin the heavens that faileth\nnot, where no thief\napproacheth, neither moth\ncorrupteth.\n34 For where your treasure is,\nthere will your heart be also.\n35 Let your loins be girded\nabout, and _your_ lights\nburning;\n36 And ye yourselves like unto\nmen that wait for their lord,\nwhen he will return from the\nwedding; that, when he cometh\nand knocketh, they may open\nunto him immediately.\n37 Blessed _are_ those\nservants, whom the lord when\nhe cometh shall find watching:\nverily, I say unto you, that\nhe shall gird himself, and\nmake them to sit down to meat,\nand will come forth and serve\nthem.\n38 And if he shall come in the\nsecond watch, or come in the\nthird watch, and find _them_\nso, blessed are those\nservants.\n39 And this know, that if the\ngood man of the house had\nknown what hour the thief\nwould come, he would have\nwatched, and not have suffered\nhis house to be broken\nthrough.\n40 Be ye therefore ready also:\nfor the Son of man cometh at\nan hour when ye think not.\n41 Then Peter said unto him,\nLord, speakest thou this\nparable unto us, or even to\nall?\n42 And the Lord said, Who then\nis that faithful and wise\nsteward, whom his lord shall\nmake ruler over his household,\nto give _them their_ portion\nof meat in due season?\n43 Blessed _is_ that servant,\nwhom his lord when he cometh\nshall find so doing.\n44 Of a truth I say unto you,\nThat he will make him ruler\nover all that he hath.\n45 But and if that servant say\nin his heart, My lord delayeth\nhis coming; and shall begin to\nbeat the men-servants, and\nmaidens, and to eat and drink,\nand to be drunken;\n46 The lord of that servant\nwill come in a day when he\nlooketh not for _him_, and at\nan hour when he is not aware,\nand will cut him in sunder,\nand will appoint him his\nportion with the unbelievers.\n47 And that servant which knew\nhis lord\u2019s will, and prepared\nnot _himself_, neither did\naccording to his will, shall\nbe beaten with many _stripes_.\n48 But he that knew not, and\ndid commit things worthy of\nstripes, shall be beaten with\nfew _stripes_. For unto\nwhomsoever much is given, of\nhim shall much be required;\nand to whom men have committed\nmuch, of him they will ask the\nmore.\n49 I am come to send fire on\nthe earth, and what will I, if\nit be already kindled?\n50 But I have a baptism to be\nbaptized with; and how am I\nstraitened till it be\naccomplished!\n51 Suppose ye that I am come\nto give peace on earth? I tell\nyou, Nay; but rather division:\n52 For from henceforth there\nshall be five in one house\ndivided, three against two,\nand two against three.\n53 The father shall be divided\nagainst the son, and the son\nagainst the father; the mother\nagainst the daughter, and the\ndaughter against the mother;\nthe mother-in-law against her\ndaughter-in-law, and the\ndaughter-in-law against her\nmother-in-law.\n54 And he said also to the\npeople, When ye see a cloud\nrise out of the west,(159)\nstraightway ye say, There\ncometh a shower; and so it is.\n55 And when _ye see_ the south\nwind blow, ye say, There will\nbe heat; and it cometh to\npass.\n56 Ye hypocrites, ye can\ndiscern the face of the sky\nand of the earth; but how is\nit, that ye do not discern\nthis time?\n57 Yea, and why even of\nyourselves judge ye not what\nis right?\n58 When thou goest with thine\nadversary to the magistrate,\n_as thou art_ in the way, give\ndiligence that thou mayest be\ndelivered from him; lest he\nhale thee to the judge, and\nthe judge deliver thee to the\nofficer, and the officer cast\nthee into prison.\n59 I tell thee, thou shalt not\ndepart thence, till thou hast\npaid the very last mite.\n\n\n\n\u00a7 53. The slaughter of certain Galileans. Parable of the barren fig-tree.\n_Galilee_.\n\n\nLuke.\nCH. XIII. 1-9.\nThere were present at that\nseason some that told him of\nthe Galileans, whose blood\nPilate had mingled with their\nsacrifices.\n2 And Jesus answering, said\nunto them, Suppose ye that\nthese Galileans were sinners\nabove all the Galileans,\nbecause they suffered such\nthings?\n3 I tell you, Nay; but, except\nye repent, ye shall all\nlikewise perish.\n4 Or those eighteen, upon whom\nthe tower in Siloam fell, and\nslew them, think ye that they\nwere sinners above all men\nthat dwelt in Jerusalem?\n5 I tell you, Nay; but, except\nye repent, ye shall all\nlikewise perish.\n6 He spake also this parable:\nA certain _man_ had a fig-tree\nplanted in his vineyard; and\nhe came and sought fruit\nthereon, and found none.\n7 Then said he unto the\ndresser of his vineyard,\nBehold, these three years I\ncome seeking fruit on this\nfig-tree, and find none: cut\nit down; why cumbereth it the\nground?\n8 And he answering, said unto\nhim, Lord, let it alone this\nyear also, till I shall dig\nabout it, and dung _it_:\n9 And if it bear fruit,\n_well_: and if not, _then_\nafter that thou shalt cut it\ndown.\n\n\n\n\u00a7 54. The parable of the sower. _Lake of Galilee. Near Capernaum_?\n\n\nMatthew. Mark.\nCH. XIII. 1-23. CH. IV. 1-25.\nThe same day went Jesus out of And he began again to teach by\nthe house, and sat by the the sea-side: and there was\nsea-side. gathered unto him a great\n multitude, so that he entered\n into a ship, and sat in the\n sea; and the whole multitude\n was by the sea, on the land.\n2 And great multitudes were\ngathered together unto him, so\nthat he went into a ship, and\nsat; and the whole multitude\nstood on the shore.\n3 And he spake many things 2 And he taught them many\nunto them in parables, saying, things by parables, and said\nBehold, a sower went forth to unto them in his doctrine,\nsow;\n 3 Hearken; Behold, there went\n out a sower to sow.\n4 And when he sowed, some 4 And it came to pass as he\n_seeds_ fell by the way-side, sowed, some fell by the\nand the fowls came and way-side, and the fowls of the\ndevoured them up: air came and devoured it up.\n5 Some fell upon stony places 5 And some fell on stony\nwhere they had not much earth: ground, where it had not much\nand forthwith they sprung up, earth; and immediately it\nbecause they had no deepness sprang up, because it had no\nof earth: depth of earth:\n6 And when the sun was up, 6 But when the sun was up it\nthey were scorched; and was scorched; and because it\nbecause they had no root, they had no root, it withered away.\nwithered away.\n7 And some fell among thorns; 7 And some fell among thorns,\nand the thorns sprung up, and and the thorns grew up, and\nchoked them: choked it, and it yielded no\n fruit.\n8 But other fell into good 8 And other fell on good\nground, and brought forth ground, and did yield fruit\nfruit, some a hundred-fold, that sprang up, and increased,\nsome sixty-fold, some and brought forth, some\nthirty-fold. thirty, and some sixty, and\n some a hundred.\n9 Who hath ears to hear, let 9 And he said unto them, He\nhim hear. that hath ears to hear, let\n him hear.\n10 And the disciples came, and 10 And when he was alone, they\nsaid unto him, Why speakest that were about him, with the\nthou unto them in parables? twelve, asked of him the\n parable.\n11 He answered and said unto 11 And he said unto them, Unto\nthem, Because it is given unto you it is given to know the\nyou to know the mysteries of mystery of the kingdom of God:\nthe kingdom of heaven, but to but unto them that are\nthem it is not given. without, all _these_ things\n are done in parables:\n12 For whosoever hath, to him 12 That seeing they may see,\nshall be given, and he shall and not perceive; and hearing\nhave more abundance: but they may hear, and not\nwhosoever hath not, from him understand; lest at any time\nshall be taken away even that they should be converted, and\nhe hath. _their_ sins should be\n forgiven them.\n13 Therefore speak I to them\nin parables: because they\nseeing, see not; and hearing,\nthey hear not; neither do they\nunderstand.\n14 And in them is fulfilled\nthe prophecy of Esaias,(160)\nwhich saith, By hearing ye\nshall hear, and shall not\nunderstand; and seeing ye\nshall see, and shall not\nperceive:\n15 For this people\u2019s heart is\nwaxed gross, and _their_ ears\nare dull of hearing, and their\neyes they have closed; lest at\nany time they should _see_\nwith _their_ eyes, and hear\nwith _their_ ears, and should\nunderstand with _their_ heart,\nand should be converted, and I\nshould heal them.\n16 But _blessed are_ your\neyes, for they see: and your\nears, for they hear.\n17 For, verily I say unto you,\nThat many prophets and\nrighteous _men_ have desired\nto see _those things_ which ye\nsee, and have not seen _them_;\nand to hear _those things_\nwhich ye hear, and have not\nheard _them_.\n18 Hear ye therefore the 13 And he said unto them, Know\nparable of the sower. ye not this parable? and how\n then will ye know all\n parables?\n19 When any one heareth the 14 The sower soweth the word.\nword of the kingdom, and\nunderstandeth _it_ not, then\ncometh the wicked _one_, and\ncatcheth away that which was\nsown in his heart. This is he\nwhich received seed by the\nway-side.\n 15 And these are they by the\n way-side, where the word is\n sown; but when they have\n heard, Satan cometh\n immediately, and taketh away\n the word that was sown in\n their hearts.\n20 But he that received the 16 And these are they likewise\nseed into stony places, the which are sown on stony\nsame is he that heareth the ground; who, when they have\nword, and anon with joy heard the word, immediately\nreceiveth it; receive it with gladness;\n21 Yet hath he not root in 17 And have no root in\nhimself, but dureth for a themselves, and so endure but\nwhile: for when tribulation or for a time: afterward, when\npersecution ariseth because of affliction or persecution\nthe word, by and by he is ariseth for the word\u2019s sake,\noffended. immediately they are offended.\n22 He also that received seed 18 and these are they which\namong the thorns is he that are sown among thorns; such as\nheareth the word; and the care hear the word,\nof this world, and the\ndeceitfulness of riches, choke\nthe word, and he becometh\nunfruitful.\n 19 And the cares of this\n world, and the deceitfulness\n of riches, and the lusts of\n other things entering in,\n choke the word, and it\n becometh unfruitful.\n23 But he that received seed 20 And these are they which\ninto the good ground is he are sown on good ground; such\nthat heareth the word, and as hear the word, and receive\nunderstandeth _it_; which also it, and bring forth fruit,\nbeareth fruit, and bringeth some thirty-fold, some sixty,\nforth, some a hundred-fold, and some a hundred.\nsome sixty, some thirty.\n 21 And he said unto them, Is a\n candle brought to be put under\n a bushel, or under a bed? and\n not to be set on a\n candlestick?\n 22 For there is nothing hid,\n which shall not be manifested;\n neither was any thing kept\n secret, but that it should\n come abroad.\n 23 If any man have ears to\n hear, let him hear.\n 24 And he said unto them, Take\n heed what ye hear: With what\n measure ye mete, it shall be\n measured to you: and unto you\n that hear shall more be given.\n 25 For he that hath, to him\n shall be given: and he that\n hath not, from him shall be\n taken even that which he hath.\n\nLuke.\nCH. VIII. 4-18.\n4 And when much people were\ngathered together, and were\ncome to him out of every city,\nhe spake by a parable:\n5 A sower went out to sow his\nseed: and as he sowed, some\nfell by the way-side; and it\nwas trodden down, and the\nfowls of the air devoured it.\n6 And some fell upon a rock;\nand as soon as it was sprung\nup, it withered away, because\nit lacked moisture.\n7 And some fell among thorns;\nand the thorns sprang up with\nit, and choked it.\n8 And other fell on good\nground, and sprang up, and\nbare fruit a hundred-fold. And\nwhen he had said these things,\nhe cried, He that hath ears to\nhear, let him hear.\n9 And his disciples asked him,\nsaying, What might this\nparable be?\n10 And he said, Unto you it is\ngiven to know the mysteries of\nthe kingdom of God: but to\nothers in parables; that\nseeing they might not see, and\nhearing they might not\nunderstand.\n11 Now the parable is this:\nThe seed is the word of God.\n12 Those by the way-side, are\nthey that hear: then cometh\nthe devil, and taketh away the\nword out of their hearts, lest\nthey should believe and be\nsaved.\n13 They on the rock _are\nthey_, which, when they hear,\nreceive the word with joy; and\nthese have no root, which for\na while believe, and in times\nof temptation fall away.\n14 And that which fell among\nthorns, are they, which, when\nthey have heard, go forth, and\nare choked with cares, and\nriches, and pleasures of\n_this_ life, and bring no\nfruit to perfection.\n15 But that on the good ground\nare they, which, in an honest\nand good heart, having heard\nthe word, keep _it_, and bring\nforth fruit with patience.\n16 No man, when he hath\nlighted a candle, covereth it\nwith a vessel, or putteth _it_\nunder a bed; but setteth _it_\non a candlestick, that they\nwhich enter in may see the\nlight.\n17 For nothing is secret, that\nshall not be made manifest;\nneither _anything_ hid, that\nshall not be known, and come\nabroad.\n18 Take heed therefore how ye\nhear: for whosoever hath, to\nhim shall be given: and\nwhosoever hath not, from him\nshall be taken even that which\nhe seemeth to have.\n\n\n\n\u00a7 55. Parable of the tares. Other parables. _Near Capernaum_?\n\n\nMatthew. Mark.\nCH. XIII. 24-53. CH. IV. 26-34.\n24 Another parable put he\nforth unto them, saying, The\nkingdom of heaven is likened\nunto a man which sowed good\nseed in his field:\n25 But while men slept, his\nenemy came and sowed tares\namong the wheat, and went his\nway.\n26 But when the blade was\nsprung up, and brought forth\nfruit, then appeared the tares\nalso.\n27 So the servants of the\nhouseholder came and said unto\nhim, Sir, didst not thou sow\ngood seed in thy field? from\nwhence then hath it tares?\n28 He said unto them, An enemy 26 And he said, So is the\nhath done this. The servant kingdom of God, as if a man\nsaid unto him, Wilt thou then should cast seed into the\nthat we go and gather them up? ground;\n29 But he said, Nay; lest 27 And should sleep, and rise\nwhile ye gather up the tares, night and day, and the seed\nye root up also the wheat with should spring and grow up, he\nthem. knoweth not how.\n30 Let both grow together 28 For the earth bringeth\nuntil the harvest: and in the forth fruit of herself; first\ntime of harvest I will say to the blade, then the ear, after\nthe reapers, Gather ye that the full corn in the ear.\ntogether first the tares, and\nbind them in bundles to burn\nthem: but gather the wheat\ninto my barn.\n 29 But when the fruit is\n brought forth, immediately he\n putteth in the sickle, because\n the harvest is come.\n31 Another parable put he 30 And he said, Whereunto\nforth unto them, saying, The shall we liken the kingdom of\nkingdom of heaven is like to a God? or with what comparison\ngrain of mustard-seed, which a shall we compare it?\nman took, and sowed in his\nfield:\n32 Which indeed is the least 31 It _is_ like a grain of\nof all seeds: but when it is mustard-seed, which when it is\ngrown, it is the greatest sown in the earth, in less\namong herbs, and becometh a than all the seeds that be in\ntree, so that the birds of the the earth:\nair come and lodge in the\nbranches thereof.\n33 Another parable spake he 32 But when it is sown, it\nunto them; The kingdom of groweth up, and becometh\nheaven is like unto leaven, greater than all herbs, and\nwhich a woman took, and hid in shooteth out great branches;\nthree measures of meal, till so that the fowls of the air\nthe whole was leavened. may lodge under the shadow of\n it.\n34 All these things spake 33 And with many such parables\nJesus unto the multitude in spake he the word unto them,\nparables; and without a as they were able to hear\nparable spake he not unto _it_.\nthem:\n35 That it might be fulfilled 34 But without a parable spake\nwhich was spoken by the he not unto them: and when\nprophet,(161) saying, I will they were alone, he expounded\nopen my mouth in parables; I all things to his disciples.\nwill utter things which have\nbeen kept secret from the\nfoundation of the world.\n36 Then Jesus sent the\nmultitude away, and went into\nthe house: and his disciples\ncame unto him, saying, Declare\nunto us the parable of the\ntares of the field.\n37 He answered and said unto\nthem, He that soweth the good\nseed is the Son of man;\n38 The field is the world; the\ngood seed are the children of\nthe kingdom; but the tares are\nthe children of the wicked\n_one_;\n39 The enemy that sowed them\nis the devil; the harvest is\nthe end of the world; and the\nreapers are the angels.\n40 As therefore the tares are\ngathered and burned in the\nfire; so shall it be in the\nend of this world.\n41 The Son of man shall send\nforth his angels, and they\nshall gather out of his\nkingdom all things that\noffend, and them which do\niniquity;\n42 And shall cast them into a\nfurnace of fire; there shall\nbe wailing and gnashing of\nteeth.\n43 Then shall the righteous\nshine forth as the sun in the\nkingdom of their Father. Who\nhath ears to hear, let him\nhear.\n44 Again, The kingdom of\nheaven is like unto treasure\nhid in a field; the which when\na man hath found, he hideth,\nand for joy thereof goeth and\nselleth all that he hath, and\nbuyeth that field.\n45 Again, The kingdom of\nheaven is like unto a\nmerchant-man seeking goodly\npearls:\n46 Who, when he had found one\npearl of great price, went and\nsold all that he had, and\nbought it.\n47 Again, The kingdom of\nheaven is like unto a net,\nthat was cast into the sea,\nand gathered of every kind:\n48 Which, when it was full,\nthey drew to shore, and sat\ndown, and gathered the good\ninto vessels, but cast the bad\naway.\n49 So shall it be at the end\nof the world: the angels shall\ncome forth, and sever the\nwicked from among the just,\n50 And shall cast them into\nthe furnace of fire: there\nshall be wailing and gnashing\nof teeth.\n51 Jesus saith unto them, Have\nye understood all these\nthings? They say unto him,\nYea, Lord.\n52 Then said he unto them,\nTherefore every scribe _which\nis_ instructed unto the\nkingdom of heaven, is like\nunto a man _that is_ a\nhouseholder, which bringeth\nforth out of his treasure\n_things_ new and old.\n53 And it came to pass, _that_\nwhen Jesus had finished these\nparables, he departed thence.\n\n\n\n\u00a7 56. Jesus directs to cross the lake. Incidents. The tempest stilled.\n_Lake of Galilee_.\n\n\nMatthew. Mark.\nCH. VIII. 18-27. CH. IV. 35-41.\n18 Now when Jesus saw great And the same day, when the\nmultitudes about him, he gave even was come, he saith unto\ncommandment to depart unto the them, Let us pass over unto\nother side. the other side.\n19 And a certain scribe came,\nand said unto him, Master, I\nwill follow thee whithersoever\nthou goest.\n20 And Jesus saith unto him,\nThe foxes have holes, and the\nbirds of the air _have_ nests;\nbut the Son of man hath not\nwhere to lay _his_ head.\n21 And another of his\ndisciples said unto him, Lord,\nsuffer me first to go and bury\nmy father.\n22 But Jesus said unto him,\nFollow me; and let the dead\nbury their dead.\n23 And when he was entered 36 And when they had sent away\ninto a ship, his disciples the multitude, they took him\nfollowed him. even as he was in the ship.\n And there were also with him\n other little ships.\n24 And behold, there arose a 37 And there arose a great\ngreat tempest in the sea, storm of wind, and the waves\ninsomuch that the ship was beat into the ship, so that it\ncovered with the waves: but he was now full.\nwas asleep.\n25 And his disciples came to 38 And he was in the hinder\n_him_, and awoke him, saying, part of the ship, asleep on a\nLord, save us: we perish. pillow: and they awake him,\n and say unto him, Master,\n carest thou not that we\n perish?\n26 And he saith unto them, Why 39 And he arose and rebuked\nare ye fearful, O ye of little the wind, and said unto the\nfaith? Then he arose, and sea, Peace, be still: and the\nrebuked the winds and the sea; wind ceased, and there was a\nand there was a great calm. great calm.\n 40 And he said unto them, Why\n are ye so fearful? how is that\n ye have no faith?\n27 But the men marvelled, 41 And they feared\nsaying, What manner of man is exceedingly, and said one to\nthis, that even the winds and another, What manner of man is\nthe sea obey him! this, that even the wind and\n the sea obey him?\n\nLuke.\nCH. VIII. 22-25.\nCH. IX. 57-62.\n22 Now it came to pass on a\ncertain day, that he went into\na ship with his disciples: and\nhe said unto them, Let us go\nover unto the other side of\nthe lake.\nCH. IX.\n57 And it came to pass, that\nas they went in the way, a\ncertain _man_ said unto him,\nLord, I will follow thee\nwhithersoever thou goest.\n58 And Jesus said unto him,\nFoxes have holes, and birds of\nthe air _have_ nests; but the\nSon of man hath not where to\nlay _his_ head.\n59 And he said unto another,\nFollow me. But he said, Lord,\nsuffer me first to go and bury\nmy father.\n60 Jesus said unto him, Let\nthe dead bury their dead: but\ngo thou and preach the kingdom\nof God.\n61 And another also said,\nLord, I will follow thee; but\nlet me first go bid them\nfarewell which are at home at\nmy house.\n62 And Jesus said unto him, No\nman having put his hand to the\nplough, and looking back, is\nfit for the kingdom of God.\nCH. VIII.\n22 And they launched forth.\n23 But as they sailed, he fell\nasleep: and there came down a\nstorm of wind on the lake; and\nthey were filled _with water_,\nand were in jeopardy.\n24 And they came to him, and\nawoke him, saying, Master,\nMaster, we perish. Then he\narose, and rebuked the wind,\nand the raging of the water:\nand they ceased, and there was\na calm.\n25 And he said unto them,\nWhere is your faith? And they\nbeing afraid, wondered, saying\none to another, What manner of\nman is this! for he commandeth\neven the winds and water, and\nthey obey him.\n\n\n\n\u00a7 57. The two demoniacs of Gadara. _S. E. coast of the Lake of Galilee_.\n\n\nMatthew. Mark.\nCH. VIII. 28-34. CH. V. 1-21.\nCH. IX. 1.\n28 And when he was come to the And they came over unto the\nother side, into the country other side of the sea, into\nof the Gegesenes,(162) there the country of the Gadarenes.\nmet him two possessed with\ndevils, coming out of the\ntombs, exceeding fierce, so\nthat no man might pass by that\nway.\n 2 And when he was come out of\n the ship, immediately there\n met him out of the tombs a man\n with an unclean spirit,\n 3 Who had _his_ dwelling among\n the tombs; and no man could\n bind him, no, not with his\n chains:\n 4 Because that he had been\n often bound with fetters and\n chains, and the chains had\n been plucked asunder by him,\n and the fetters broken in\n pieces: neither could any\n _man_ tame him.\n 5 And always, night and day,\n he was in the mountains, and\n in the tombs, crying, and\n cutting himself with stones.\n 6 But when he saw Jesus afar\n off, he ran and worshipped\n him,\n 7 And cried with a loud voice,\n and said, What have I to do\n with thee, Jesus, _thou_ Son\n of the most high God? I adjure\n thee by God, that thou torment\n me not.\n 8 (For he said unto him, Come\n out of the man, _thou_ unclean\n spirit.)\n29 And behold, they cried out, 9 And he asked him, What _is_\nsaying, What have we to do thy name? And he answered,\nwith thee, Jesus, thou Son of saying, My name _is_ Legion:\nGod? art thou come hither to for we are many.\ntorment us before the time?\n 10 And he besought him much\n that he would not send them\n away out of the country.\n30 And there was a good way 11 Now there was there nigh\noff(163) from them a herd of unto the mountains a great\nmany swine, feeding. herd of swine(164) feeding.\n31 So the devils besought him, 12 And all the devils besought\nsaying If thou cast us out, him, saying, Send us into the\nsuffer us to go away into the swine, that we may enter into\nherd of swine. them.\n32 And he said unto them, Go. 13 And forthwith Jesus gave\nAnd when they were come out, them leave. And the unclean\nthey went into the herd of spirits went out, and entered\nswine: and behold, the whole into the swine: and the herd\nherd of swine ran violently ran violently down a steep\ndown a steep place into the place into the sea, (they were\nsea, and perished in the about two thousand) and were\nwaters. choked in the sea.\n33 And they that kept them, 14 And they that fed the swine\nfled, and went their ways into fled and told _it_ in the\nthe city, and told everything; city, and in the country. And\nand what was befallen to the they went out to see what it\npossessed of the devils. was that was done.\n34 And behold, the whole city 15 And they come to Jesus, and\ncame out to meet Jesus: and see him that was possessed\nwhen they saw him, they with the devil, and had the\nbesought him that he would legion, sitting, and clothed,\ndepart out of their coasts. and in his right mind: and\n they were afraid.\n 16 And they that saw _it_ told\n them how it befell to him that\n was possessed with the devil,\n and also concerning the swine.\n 17 And they began to pray him\n to depart out of their coasts.\nCH. IX.\nAnd he entered into a ship, 18 And when he was come into\nand passed over, and came into the ship, he that had been\nhis own city. possessed with the devil\n prayed him that he might be\n with him.\n 19 Howbeit Jesus suffered him\n not, but saith unto him, Go\n home to thy friends, and tell\n them how great things the Lord\n hath done for thee, and hath\n had compassion on thee.\n 20 And he departed, and began\n to publish in Decapolis how\n great things Jesus had done\n for him. And all _men_ did\n marvel.\n 21 And when Jesus was passed\n over again by ship unto the\n other side, much people\n gathered unto him: and he was\n nigh unto the sea.\n\nLuke.\nCH. VIII. 26-40.\n26 And they arrived at the\ncountry of the Gadarenes,\nwhich is over against Galilee.\n27 And when he went forth to\nland, there met him out of the\ncity a certain man, which had\ndevils long time, and ware no\nclothes, neither abode in\n_any_ house, but in the tombs.\n28 When he saw Jesus, he cried\nout, and fell down before him,\nand with a loud voice said,\nWhat have I to do with thee,\nJesus, _thou_ Son of God most\nhigh? I beseech thee torment\nme not.\n29 (For he had commanded the\nunclean spirit to come out of\nthe man. For oftentimes it had\ncaught him: and he was kept\nbound with chains, and in\nfetters; and he brake the\nbands, and was driven of the\ndevil into the wilderness.)\n30 And Jesus asked him,\nsaying, What is thy name? And\nhe said, Legion: because many\ndevils were entered into him.\n31 And they besought him, that\nhe would not command them to\ngo out into the deep.\n32 And there was there a herd\nof many swine feeding on the\nmountain: and they besought\nhim that he would suffer them\nto enter into them. And he\nsuffered them.\n33 Then went the devils out of\nthe man, and entered into the\nswine: and the herd ran\nviolently down a steep place\ninto the lake, and were\nchoked.\n34 When they that fed _them_\nsaw what was done, they fled,\nand went and told _it_ in the\ncity and in the country.\n35 Then they went out to see\nwhat was done; and came to\nJesus, and found the man out\nof whom the devils were\ndeparted, sitting at the feet\nof Jesus,(165) clothed, and in\nhis right mind: and they were\nafraid.\n36 They also which saw _it_,\ntold them by what means he\nthat was possessed of the\ndevils was healed.\n37 Then the whole multitude of\nthe country of the Gadarenes\nround about, besought him to\ndepart from them; for they\nwere taken with great fear.\nAnd he went up into the ship,\nand returned back again.\n38 Now, the man out of whom\nthe devils were departed,\nbesought him that he might be\nwith him. But Jesus sent him\naway, saying,\n39 Return to thine own house,\nand shew how great things God\nhath done unto thee. And he\nwent his way and published\nthroughout the whole city, how\ngreat things Jesus had done\nunto him.\n40 And it came to pass, that,\nwhen Jesus was returned, the\npeople _gladly_ received him:\nfor they were all waiting for\nhim.\n\n\n\n\u00a7 58. Levi\u2019s feast. _Capernaum_.\n\n\nMatthew. Mark.\nCH. IX. 10-17. CH. II. 15-22.\n10 And it came to pass, as 15 And it came to pass, that\nJesus sat at meat in the as Jesus sat at meat in his\nhouse,(166) behold, many house, many publicans and\npublicans and sinners came and sinners sat also together with\nsat down with him and his Jesus and his disciples; for\ndisciples. there were many, and they\n followed him.\n11 And when the Pharisees saw 16 And when the scribes and\n_it_, they said unto his Pharisees saw him eat with\ndisciples, Why eateth your publicans and sinners, they\nMaster with publicans and said unto his disciples, How\nsinners? is it that he eateth and\n drinketh with publicans and\n sinners?\n12 But when Jesus heard 17 When Jesus heard _it_, he\n_that_, he said unto them, saith unto them, They that are\nThey that be whole need not a whole, have no need of the\nphysician, but they that are physician, but they that are\nsick. sick: I came not to call the\n righteous, but sinners to\n repentance.\n13 But go ye and learn what 18 And the disciples of John,\n_that_ meaneth,(167) I will and of the Pharisees, used to\nhave mercy, and not sacrifice: fast: and they come, and say\nfor I am not come to call the unto unto him, Why do the\nrighteous, but sinners to disciples of John, and of the\nrepentance. Pharisees fast, but thy\n disciples fast not?\n14 Then came to him the\ndisciples of John, saying, Why\ndo we and the Pharisees fast\noft, but thy disciples fast\nnot?\n15 And Jesus said unto them, 19 And Jesus said unto them,\nCan the children of the Can the children of the\nbride-chamber mourn, as long bride-chamber fast, while the\nas the bridegroom is with bridegroom is with them? As\nthem? but the days will come, long as they have the\nwhen the bridegroom shall be bridegroom with them, they\ntaken from them, and then cannot fast.\nshall they fast.\n 20 But the days will come,\n when the bridegroom shall be\n taken away from them, and then\n shall they fast in those days.\n16 No man putteth a piece of 21 No man also seweth a piece\nnew cloth unto an old garment: of new cloth on an old\nfor that which is put in to garment: else the new piece\nfill it up, taketh from the that filled it up, taketh away\ngarment, and the rent is made from the old, and the rent is\nworse. made worse.\n17 Neither do men put new wine 22 And no man putteth new wine\ninto old bottles: else the into old bottles: else the new\nbottles break, and the wine wine doth burst the bottles,\nrunneth out, and the bottles and the wine is spilled, and\nperish: but they put new wine the bottles will be marred:\ninto new bottles, and both are but new wine must be put into\npreserved. new bottles.\n\nLuke.\nCH. V. 29-39.\n29 And Levi made him a great\nfeast in his own house; and\nthere was a great company of\npublicans, and of others that\nsat down with publicans and\nsinners?\n30 But their scribes and\nPharisees murmured against his\ndisciples, saying, Why do you\neat and drink with publicans\nand sinners?\n31 And Jesus answering, said\nunto them, They that are whole\nneed not a physician; but they\nthat are sick.\n32 I came not to call the\nrighteous, but sinners to\nrepentance.\n33 And they said unto him, Why\ndo the disciples of John fast\noften, and make prayers, and\nlikewise _the disciples_ of\nthe Pharisees; but thine eat\nand drink?\n34 And he said unto them, Can\nye make the children of the\nbride-chamber fast, while the\nbridegroom is with them?\n35 But the days will come,\nwhen the bridegroom shall be\ntaken away from them, and then\nshall they fast in those days.\n36 And he spake also a parable\nunto them; No man putteth a\npiece of a new garment upon an\nold: if otherwise, then both\nthe new maketh a rent, and the\npiece that was _taken_ out of\nthe new, agreeth not with the\nold.\n37 And no man putteth new wine\ninto old bottles; else the new\nwine will burst the bottles,\nand be spilled, and the\nbottles shall perish.\n38 But new wine must be put\ninto new bottles, and both are\npreserved.\n39 No man also having drunk\nold _wine_, straightway\ndesireth new: for he saith,\nThe old is better.\n\n\n\n\u00a7 59. The raising of Jairus\u2019s daughter. The woman with a bloody flux.\n_Capernaum_.\n\n\nMatthew. Mark.\nCH. IX. 18-26. CH. V. 22-43.\n18 While he spake these things 22 And behold, there cometh\nunto them, behold, there came one of the rulers of the\na certain ruler, and synagogue, Jairus by name; and\nworshipped him, saying, My when he saw him, he fell at\ndaughter is even now dead: but his feet.\ncome and lay thy hand upon\nher, and she shall live.\n19 And Jesus arose, and 23 And besought him greatly,\nfollowed him, and _so did_ his saying, My little daughter\ndisciples. lieth at the point of death:\n _I pray thee_, come and lay\n thy hands on her, that she may\n be healed; and she shall live.\n20 And behold, a woman which 24 And _Jesus_ went with him;\nwas diseased with an issue of and much people followed him,\nblood twelve years, came and thronged him.\nbehind _him_, and touched the\nhem of his garment.\n21 For she said within 25 And a certain woman which\nherself, If I may but touch had an issue of blood twelve\nhis garment, I shall be whole. years,\n22 But Jesus turned him about, 26 And had suffered many\nand when he saw her, he said, things of many physicians, and\nDaughter, be of good comfort: had spent all that she had,\nthy faith hath made thee and was nothing bettered, but\nwhole. And the woman was made rather grew worse,\nwhole from that hour.\n 27 When she had heard of\n Jesus, came in the press\n behind, and touched his\n garment:\n 28 For she said, If I may\n touch but his clothes, I shall\n be whole.\n 29 And straightway the\n fountain of her blood was\n dried up; and she felt in\n _her_ body that she was healed\n of that plague.\n 30 And Jesus, immediately\n knowing in himself that virtue\n had gone out of him, turned\n him about in the press, and\n said, Who touched my clothes?\n 31 And his disciples said unto\n him, Thou seest the multitude\n thronging thee, and sayest\n thou, Who touched me?\n 32 And he looked round about\n to see her that had done this\n thing.\n 33 But the woman, fearing and\n trembling, knowing what was\n done in her, came and fell\n down before him, and told him\n all the truth.\n 34 And he said unto her,\n Daughter, thy faith hath made\n thee whole; go in peace, and\n be whole of thy plague.\n 35 While he yet spake, there\n came from the ruler of the\n synagogue\u2019s _house certain_\n which said, Thy daughter is\n dead: why troublest thou the\n Master any further?\n 36 As soon as Jesus heard the\n word that was spoken, he saith\n unto the ruler of the\n synagogue, Be not afraid, only\n believe.\n 37 And he suffered no man to\n follow him, save Peter, and\n James, and John the brother of\n James.\n23 And when Jesus came into 38 And he cometh to the house\nthe ruler\u2019s house, and saw the of the ruler of the synagogue,\nminstrels and the people and seeth the tumult, and them\nmaking a noise, that wept and wailed greatly.\n24 He said unto them, Give 39 And when he was come in, he\nplace: for the maid is not saith unto them, Why make ye\ndead, but sleepeth. And they this ado, and weep? the damsel\nlaughed him to scorn. is not dead, but sleepeth.\n25 But when the people were 40 And they laughed him to\nput forth, he went in, and scorn. But, when he had put\ntook her by the hand, and the them all out, he taketh the\nmaid arose. father and the mother of the\n damsel, and them that were\n with him, and entereth in\n where the damsel was lying.\n26 And the fame hereof went 41 And he took the damsel by\nabroad into all that land. the hand, and said unto her,\n Talitha-cumi: which is, being\n interpreted, Damsel, (I say\n unto thee) arise.\n 42 And straightway the damsel\n arose, and walked; for she was\n _of the age_ of twelve years.\n And they were astonished with\n a great astonishment.\n 43 And he charged them\n straitly that no man should\n know it; and commanded that\n something should be given her\n to eat.\n\nLuke.\nCH. VIII. 41-56.\n41 And behold, there came a\nman named Jairus, and he was a\nruler of the synagogue: and he\nfell down at Jesus\u2019 feet, and\nbesought him that he would\ncome into his house:\n42 For he had one only\ndaughter, about twelve years\nof age, and she lay a-dying.\nBut as he went, the people\nthronged him.\n43 And a woman having an issue\nof blood twelve years, which\nhad spent all her living upon\nphysicians, neither could be\nhealed of any,\n44 Came behind _him_ and\ntouched the border of his\ngarment: and immediately her\nissue of blood stanched.\n45 And Jesus said, Who touched\nme? When all denied, Peter,\nand they that were with him,\nsaid, Master, the multitude\nthrong thee, and press _thee_,\nand sayest thou, Who touched\nme?\n46 And Jesus said, Somebody\nhath touched me: for I\nperceive that virtue is gone\nout of me.\n47 And when the woman saw that\nshe was not hid, she came\ntrembling, and falling down\nbefore him, she declared unto\nhim before all the people for\nwhat cause she had touched\nhim, and how she was healed\nimmediately.\n48 And he said unto her,\nDaughter, be of good comfort:\nthy faith hath made thee\nwhole; go in peace.\n49 While he yet spake, there\ncometh one from the ruler of\nthe _synagogue\u2019s house_,\nsaying to him, Thy daughter is\ndead: trouble not the Master.\n50 But when Jesus heard _it_,\nhe answered him, saying, Fear\nnot: believe only, and she\nshall be made whole.\n51 And when he came into the\nhouse, he suffered no man to\ngo in, save Peter, and James,\nand John, and the father and\nthe mother of the maiden.\n52 And all wept and bewailed\nher: but he said, Weep not:\nshe is not dead, but sleepeth.\n53 And they laughed him to\nscorn, knowing that she was\ndead.\n54 And he put them all out,\nand took her by the hand, and\ncalled, saying, Maid, arise.\n55 And her spirit came again,\nand she arose straightway: and\nhe commanded to give her meat.\n56 And her parents were\nastonished: but he charged\nthem that they should tell no\nman what was done.\n\n\n\n\u00a7 60. Two blind men healed, and a dumb spirit cast out. _Capernaum_.\n\n\nMatthew.\nCH. IX. 27-34.\n27 And when Jesus departed\nthence, two blind men followed\nhim, crying, and saying,\n_Thou_ son of David, have\nmercy on us.\n28 And when he was come into\nthe house, the blind men came\nto him: and Jesus saith unto\nthem, Believe ye that I am\nable to do this? They said\nunto him, Yea, Lord.\n29 Then touched he their eyes,\nsaying, According to your\nfaith, be it unto you.\n30 And their eyes were opened;\nand Jesus straitly charged\nthem, saying, See _that_ no\nman know _it_.\n31 But they, when they were\ndeparted, spread abroad his\nfame in all that country.\n32 As they went out, behold,\nthey brought to him a dumb man\npossessed with a devil.\n33 And when the devil was cast\nout, the dumb spake: and the\nmultitudes marvelled, saying,\nIt was never so seen in\nIsrael.\n34 But the Pharisees said, He\ncasteth out devils, through\nthe prince of the devils.\n\n\n\n\u00a7 61. Jesus again at Nazareth, and again rejected.\n\n\nMatthew. Mark.\nCH. XIII. 54-58. CH. VI. 1-6.\n54 And when he was come into And he went out from thence,\nhis own country, he taught and came into his own county;\nthem in their synagogue, and his disciples follow him.\ninsomuch that they were\nastonished, and said, Whence\nhath this _man_ this wisdom,\nand _these_ mighty works?\n55 Is not this the carpenter\u2019s 2 And when the sabbath-day was\nson? is not his mother called come, he began to teach in the\nMary? and his brethren, James, synagogue: and many hearing\nand Joses, and Simon, and _him_ were astonished, saying,\nJudas? From whence hath this _man_\n these things? and what wisdom\n _is_ this which is given unto\n him, that even such mighty\n works are wrought by his\n hands?\n56 And his sisters, are they 3 Is not this the carpenter,\nnot all with us? Whence then the son of Mary,(168) the\nhath this _man_ all these brother of James, and Joses,\nthings? and of Juda, and Simon? and\n are not his sisters here with\n us? And they were offended at\n him.\n57 And they were offended in 4 But Jesus said unto them, A\nhim. But Jesus said unto them, prophet is not without honour,\nA prophet is not without but in his own country, and\nhonour, save in his own among his own kin, and in his\ncountry, and in his own house. own house.\n 5 And he could there do mighty\n work, save that he laid his\n hands upon a few sick folk,\n and healed _them_.\n58 And he did not many mighty 6 And he marvelled because of\nworks there, because of their their unbelief.\nunbelief.\n\n\n\n\u00a7 62. A third circuit in Galilee. The Twelve instructed and sent forth.\n_Galilee_.\n\n\nMatthew. Mark.\nCH. IX. 35-38. CH. X. 1, 5-42. CH. VI. 6-13.\nCH. XI. 1.\n35 And Jesus went about all\nthe cities and villages,\nteaching in their synagogues,\nand preaching the gospel of\nthe kingdom, and healing every\nsickness, and every disease\namong the people.\n36 But when he saw the\nmultitudes, he was moved with\ncompassion on them, because\nthey fainted, and were\nscattered abroad as sheep\nhaving no shepherd.\n37 Then saith he unto his\ndisciples, The harvest truly\n_is_ plenteous, but the\nlabourers _are_ few.\n38 Pray ye therefore the Lord\nof the harvest, that he will\nsend forth labourers into his\nharvest.\n\nCHAP. X.\n\nAnd when he had called unto 7 And he called _unto him_ the\n_him_ his twelve disciples, he twelve, and began to send them\ngave them power _against_ forth by two and two, and gave\nunclean spirits, to cast them them power over unclean\nout, and to heal all manner of spirits;\nsickness, and all manner of\ndisease.\n5 These twelve Jesus sent 8 And commanded them that they\nforth, and commanded them, should take nothing for\nsaying, Go not into the way of _their_ journey, save a staff\nthe Gentiles, and into _any_ only; no scrip, no bread, no\ncity of the Samaritans, enter money in _their_ purse:\nye not.\n6 But go rather to the lost 9 But _be_ shod with sandals;\nsheep of the house of Israel. and not put on two coats.\n7 And as ye go, preach, 10 And he said unto them, In\nsaying, The kingdom of heaven what place soever ye enter\nis at hand. into a house, there abide till\n ye depart from that place.\n8 Heal the sick, cleanse the\nlepers, raise the dead, cast\nout devils: freely ye have\nreceived, freely give.\n9 Provide neither gold, nor\nsilver, nor brass in your\npurses;\n10 Nor scrip for _your_\njourney, neither two coats,\nneither shoes,(169) nor yet\nstaves: (for the workman is\nworthy of his meat.)\n11 And into whatever city or\ntown ye shall enter, inquire\nwho in it is worthy; and there\nabide till ye go thence.\n12 And when ye come into a\nhouse, salute it.\n13 And if the house be worthy,\nlet your peace come upon it:\nbut if it be not worthy, let\nyour peace return to you.\n14 And whosoever shall not 11 And whosoever shall not\nreceive you, nor hear your receive you, nor hear you,\nwords, when ye depart out of when ye depart thence, shake\nthat house, or city, shake off off the dust under your feet,\nthe dust of your feet. for a testimony against them.\n Verify, I say unto you, it\n shall be more tolerable for\n Sodom and Gomorrah in the day\n of judgment, then for that\n city.\n15 Verily, I say unto you, It\nshall be more tolerable for\nthe land of Sodom and\nGomorrah, in the day of\njudgment, than for that city.\n16 Behold, I send you forth as\nsheep in the midst of wolves:\nbe ye therefore wise as\nserpents, and harmless as\ndoves.\n17 But beware of men: for they\nwill deliver you up to the\ncouncils, and they will\nscourge you in their\nsynagogues.(170)\n18 And ye shall be brought\nbefore governors and kings for\nmy sake, for a testimony\nagainst them and the Gentiles.\n19 But when they deliver you\nup, take no thought how or\nwhat ye shall speak, for it\nshall be given you in that\nsame hour what ye shall speak.\n20 For it is not ye that\nspeak, but the Spirit of your\nFather which speaketh in you.\n21 And the brother shall\ndeliver up the brother to\ndeath, and the father the\nchild: and the children shall\nrise up against _their_\nparents, and cause them to be\nput to death.\n22 And ye shall be hated of\nall men for my name\u2019s sake:\nbut he that endureth to the\nend shall be saved.\n23 But when they persecute you\nin this city, flee ye into\nanother: for verily I say unto\nyou, Ye shall not have gone\nover the cities of Israel till\nthe Son of man be come.\n24 The disciple is not above\n_his_ master, nor the servant\nabove his lord.\n25 It is enough for the\ndisciple that he be as his\nmaster, and the servant as his\nlord: if they have called the\nmaster of the house Beelzebub,\nhow much more _shall they\ncall_ them of his household?\n26 Fear them not therefore:\nfor there is nothing covered,\nthat shall not be revealed;\nand hid, that shall not be\nknown.\n27 What I tell you in\ndarkness, _that_ speak ye in\nlight: and what ye hear in the\near, _that_ preach ye upon the\nhouse-tops.\n28 And fear not them which\nkill the body, but are not\nable to kill the soul: but\nrather fear him which is able\nto destroy both soul and body\nin hell.\n29 Are not two sparrows sold\nfor a farthing? and one of\nthem shall not fall on the\nground without your Father.\n30 But the very hairs of your\nhead are all numbered.\n31 Fear ye not therefore, ye\nare of more value than many\nsparrows.\n32 Whosoever therefore shall\nconfess me before men, him\nwill I confess also before my\nFather which is in heaven.\n33 But whosoever shall deny me\nbefore men, him will I also\ndeny before my Father which is\nin heaven.\n34 Think not that I am come to\nsend peace on earth; I came\nnot to send peace, but a\nsword.\n35 For I am come to set a man\nat variance against his\nfather, and the daughter\nagainst her mother, and the\ndaughter-in-law against her\nmother-in-law.\n36 And a man\u2019s foes _shall be_\nthey of his own\nhousehold.(171)\n37 He that loveth father or\nmother more than me, is not\nworthy of me: and he that\nloveth son or daughter more\nthan me, is not worthy of me.\n38 And he that taketh not his\ncross, and followeth after me,\nis not worthy of me.\n39 He that findeth his life\nshall lose it: and he that\nloseth his life for my sake,\nshall find it.\n40 He that receiveth you,\nreceiveth me; and he that\nreceiveth me, receiveth him\nthat sent me.\n41 He that receiveth a prophet\nin the name of a prophet,\nshall receive a prophet\u2019s\nreward; and he that receiveth\na righteous man in the name of\na righteous man, shall receive\na righteous man\u2019s reward.\n42 And whosoever shall give to\ndrink unto one of these little\nones, a cup of cold _water_\nonly, in the name of a\ndisciple, verily, I say unto\nyou, he shall in no wise lose\nhis reward.\nCH. XI.\nAnd it came to pass when Jesus And he went round about the\nhad made an end of commanding villages teaching.\nhis twelve disciples, he\ndeparted thence to teach and\nto preach in their cities.\n 12 And they went out, and\n preached that men should\n repent.\n 13 And they cast out many\n devils, and anointed with oil\n many that were sick, and\n healed them.\n\nLuke.\nCH. IX. 1-6.\nThen he called his twelve\ndisciples together, and gave\nthem power and authority over\nall devils, and to cure\ndiseases.\n2 And he sent them to preach\nthe kingdom of God, and to\nheal the sick.\n3 And he said unto them, Take\nnothing for _your_ journey,\nneither staves, nor scrip,\nneither bread, neither money;\nneither have two coats apiece.\n4 And whatsoever house ye\nenter into, there abide, and\nthence depart.\n5 And whosoever will not\nreceive you, when ye go out of\nthat city, shake off the very\ndust from your feet for a\ntestimony against them.\n6 And they departed, and went\nthrough the towns, preaching\nthe gospel, and healing\neverywhere.\n\n\n\n\u00a7 63. Herod holds Jesus to be John the Baptist, whom he had just before\nbeheaded. _Galilee? Perea_.\n\n\nMatthew. Mark.\nCH. XIV. 1, 2, 6-12. CH. VI. 14-16, 21-29.\nAt that time Herod the 14 And king Herod heard _of\ntetrarch heard of the fame of him_, (for his name was spread\nJesus, abroad,) and he said, That\n John the Baptist was risen\n from the dead, and therefore\n mighty works do shew forth\n themselves in him.\n2 And said unto his 15 Others said, That it is\nservants,(172) This is John Elias. And others said, That\nthe Baptist; he is risen from it is a prophet, or as one of\nthe dead; and therefore mighty the prophets.\nworks do shew forth themselves\nin him.\n 16 But when Herod heard\n _thereof_, he said, It is\n John, whom I beheaded: he is\n risen from the dead.\n6 But when Herod\u2019s birth-day 21 And when a convenient day\nwas kept,(173) the daughter of was come, that Herod on his\nHerodias danced before them, birth-day made a supper to his\nand pleased Herod. lords, high captains, and\n chief _estates_ of Galilee:\n 22 And when the daughter of\n the said Herodias came in, and\n danced, and pleased Herod, and\n them that sat with him, the\n king said unto the damsel, Ask\n of me whatsoever thou wilt,\n and I will give _it_ thee.\n7 Whereupon he promised with 23 And he sware unto her,\nan oath to give her whatsoever Whatsoever thou shalt ask of\nshe would ask. me, I will give _it_ thee,\n unto the half of my kingdom.\n 24 And she went forth, and\n said unto her mother, What\n shall I ask? And she said, The\n head of John the Baptist.\n8 And she, being before 25 And she came in straightway\ninstructed of her mother, with haste unto the king, and\nsaid, Give me here John asked, saying, I will that\nBaptist\u2019s head in a charger. thou give me, by and by, in a\n charger, the head of John the\n Baptist.\n9 And the king was sorry: 26 And the king was exceeding\nnevertheless for the oath\u2019s sorry; _yet_ for his oath\u2019s\nsake, and them which sat with sake, and for their sakes\nhim at meat, he commanded _it_ which sat with him, he would\nto be given _her_. not reject her.\n10 And he sent, and beheaded 27 And immediately the king\nJohn in the prison. sent an executioner, and\n commanded his head to be\n brought: and he went and\n beheaded him in the prison;\n11 And his head was brought in 28 And brought his head in a\na charger, and given to the charger, and gave it to the\ndamsel: and she brought _it_ damsel; and the damsel gave it\nto her mother. to her mother.\n12 And his disciples came, and 29 And when his disciples\ntook up the body, and buried heard _of it_, they came and\nit, and went and told Jesus. took up his corpse, and laid\n it in a tomb.\n\nLuke.\nCH. IX. 7-9.\n7 Now Herod the tetrarch heard\nof all that was done by him:\nand he was perplexed, because\nthat it was said of some, that\nJohn was risen from the dead;\n8 And of some, that Elias had\nappeared; and of others, that\none of the old prophets was\nrisen again.\n9 And Herod said, John have I\nbeheaded; but who is this of\nwhom I hear such things? And\nhe desired to see him.\n\n\n\n\u00a7 64. The Twelve return. Jesus retires with them across the lake. Five\nthousand are fed. _Capernaum. N. E. coast of the lake_.\n\n\nMatthew. Mark.\nCH. XIV. 13-21. CH. VI. 30-44.\n13 When Jesus heard _of it_, 30 And the apostles gathered\nhe departed thence by ship themselves together unto\ninto a desert place apart: and Jesus, and told him all\nwhen the people had heard things, both what they had\n_thereof_, they followed him done, and what they had\non foot out of the cities. taught.\n14 And Jesus went forth, and 31 And he said unto them, Come\nsaw a great multitude, and was ye yourselves apart into a\nmoved with compassion toward desert place, and rest awhile:\nthem, and he healed their for there were many coming and\nsick. going,(174) and they had no\n leisure so much as to eat.\n 32 And they departed into a\n desert place by ship\n privately.\n 33 And the people saw them\n departing, and many knew him,\n and ran afoot thither out of\n all cities, and outwent them,\n and came together unto him.\n 34 And Jesus, when he came\n out, saw much people, and was\n moved with compassion toward\n them, because they were as\n sheep not having a shepherd:\n and he began to teach them\n many things.\n15 And when it was evening his 35 And when the day was now\ndisciples came to him, saying, far spent, his disciples came\nThis is a desert place, and unto him, and said, This is a\nthe time is now past; send the desert place, and now the time\nmultitude away, that they may _is_ far passed:\ngo into the villages, and buy\nthemselves victuals.\n 36 Send them away, that they\n may go into the country round\n about, and into the villages,\n and buy themselves bread: for\n they have nothing to eat.\n16 But Jesus said unto them, 37 He answered and said unto\nThey need not depart; give ye them, Give ye them to eat. And\nthem to eat. they say unto him, Shall we go\n and buy two hundred pennyworth\n of bread, and give them to\n eat?\n17 And they say unto him, We\nhave here but five loaves, and\ntwo fishes.\n18 He said, Bring them hither 38 He saith unto them, How\nto me. many loaves have ye? go and\n see. And when they knew, they\n say, Five, and two fishes.\n19 And he commanded the 39 And he commanded them to\nmultitude to sit down on the make all sit down by companies\ngrass, and took the five upon the green grass.\nloaves, and the two fishes,\nand looking up to heaven, he\nblessed, and brake, and gave\nthe loaves to _his_ disciples,\nand the disciples to the\nmultitude.\n 40 And they sat down in ranks,\n by hundreds, and by fifties.\n 41 And when he had taken the\n five loaves, and the two\n fishes, he looked up to\n heaven, and blessed, and brake\n the loaves, and gave _them_ to\n his disciples to set before\n them; and the two fishes\n divided he among them all.\n20 And they did all eat, and 42 And they did all eat, and\nwere filled: and they took up were filled.\nof the fragments that remained\ntwelve baskets full.\n 43 And they took up twelve\n baskets full of the fragments,\n and of the fishes.\n21 And they that had eaten 44 And they that did eat of\nwere about five thousand men, the loaves, were about five\nbesides women and children. thousand men.\n\nLuke. John.\nCH. IX. 10-17. CH. VI. 1-14.\n10 And the apostles, when they After these things Jesus went\nwere returned, told him all over the sea of Galilee, which\nthat they had done. And he is _the sea_ of Tiberias.\ntook them, and went aside\nprivately into a desert place,\nbelonging to the city called\nBethsaida.\n 2 And a great multitude\n followed him, because they saw\n his miracles which he did on\n them that were diseased.\n11 And the people, when they 3 And Jesus went up into a\nknew _it_, followed him: and mountain, and there he sat\nhe received them, and spake with his disciples.\nunto them of the kingdom of\nGod, and healed them that had\nneed of healing.\n 4 And the passover, a feast of\n the Jews, was nigh.\n 5 When Jesus then lifted up\n his eyes, and saw a great\n company come unto him, he\n saith unto Philip,(175) Whence\n shall we buy bread that these\n may eat?\n 6 (And this he said to prove\n him: for he himself knew what\n he would do.)\n12 And when the day began to 7 Philip answered him, Two\nwear away, then came the hundred pennyworth of bread is\ntwelve, and said unto him, not sufficient for them, that\nSend the multitude away, that every one of them may take a\nthey may go into the towns and little.\ncountry round about, and\nlodge, and get victuals: for\nwe are here in a desert place.\n 8 One of his disciples,\n Andrew, Simon Peter\u2019s brother,\n saith unto him,\n 9 There is a lad here, which\n hath five barley loaves, and\n two small fishes: but what are\n they among so many?\n13 But he said unto them, Give 10 And Jesus said, Make the\nye them to eat. And they said, men sit down. (Now there was\nWe have no more but five much grass in the place.) So\nloaves and two fishes; except the men sat down in number\nwe should go and buy meat for about five thousand.\nall this people.\n14 (For they were about five 11 And Jesus took the loaves;\nthousand men.) And he said to and when he had given thanks,\nhis disciples, Make them sit he distributed to the\ndown by fifties(176) in a disciples, and the disciples\ncompany. to them that were set down;\n and likewise of the fishes, as\n much as they would.\n15 And they did so, and made 12 When they were filled, he\nthem all sit down. said unto his disciples,\n Gather up the fragments that\n remain, that nothing be lost.\n16 Then he took the five 13 Therefore they gathered\nloaves, and the two fishes, them together, and filled\nand looking up to heaven, he twelve baskets with the\nblessed them, and brake, and fragments of the five barley\ngave to the disciples to set loaves, which remained over\nbefore the multitude. and above unto them that had\n eaten.\n17 And they did eat, and were 14 Then those men, when they\nall filled: and there was had seen the miracle that\ntaken up of fragments that Jesus did, said, This is of a\nremained to them twelve truth that Prophet that should\nbaskets. come into the world.\n\n\n\n\u00a7 65. Jesus walks upon the water. _Lake of Galilee. Gennesaret_.\n\n\nMatthew. Mark.\nCh. XIV. 22-36. CH. VI. 45-56.\n22 And straightway Jesus 45 And straightway he\nconstrained his disciples to constrained his disciples to\nget into a ship, and to go get into the ship, and to go\nbefore him unto the other to the other side before unto\nside, while he sent the Bethsaida, while he sent away\nmultitudes away. the people.\n23 And when he had sent the 46 And when he had sent them\nmultitudes away, he went up away, he departed into a\ninto a mountain apart to pray: mountain to pray.\nand when the evening was come,\nhe was there alone.\n24 But the ship was now in the 47 And when even was come, the\nmidst of the sea, tossed with ship was in the midst of the\nwaves: for the wind was sea, and he alone on the land.\ncontrary.\n25 And in the fourth watch of 48 And he saw them toiling in\nthe night Jesus went unto rowing; for the wind was\nthem, walking on the sea. contrary unto them: and about\n the fourth watch of the night\n he cometh unto them, walking\n upon the sea, and would have\n passed by them.\n26 And when the disciples saw 49 But when they saw him\nhim walking on the sea, they walking upon the sea, they\nwere troubled, saying, It is a supposed it had been a spirit,\nspirit; and they cried out for and cried out.\nfear.\n27 But straightway Jesus spake 50 (For they all saw him, and\nunto them, saying, Be of good were troubled.) And\ncheer; it is I; be not afraid. immediately he talked with\n them, and saith unto them, Be\n of good cheer: it is I; be not\n afraid.\n28 And Peter answered him and\nsaid, Lord, if it be thou, bid\nme come unto thee on the\nwater.\n29 And he said, Come. And when\nPeter was come down out of the\nship, he walked on the water,\nto go to Jesus.\n30 But when he saw the wind 51 And he went up unto them\nboisterous, he was afraid; and into the ship; and the wind\nbeginning to sink, he cried, ceased; and they were sore\nsaying, Lord, save me. amazed in themselves beyond\n measure, and wondered.\n31 And immediately Jesus 52 For they considered not\nstretched forth _his_ hand, _the miracle_ of the loaves;\nand caught him, and said unto for their heart was hardened.\nhim, O thou of little faith,\nwherefore didst thou doubt?\n32 And when they were come 53 And when they had passed\ninto the ship, the wind over, they came into the land\nceased. of Gennesaret, and drew to the\n shore.\n33 Then they that were in the 54 And when they were come out\nship came and worshipped him, of the ship, straightway they\nsaying, Of a truth thou art knew him,\nthe Son of God.\n34 And when they were gone 55 And ran through that whole\nover, they came into the land region round about, and began\nof Gennesaret. to carry about in beds those\n that were sick, where they\n heard he was.\n35 And when the men of that 56 And whithersoever he\nplace had knowledge of him, entered, into villages, or\nthey sent out into all that cities, or country, they laid\ncountry round about, and the sick in the streets, and\nbrought unto him all that were besought him that they might\ndiseased; touch, if it were but the\n border of his garment: and as\n many as touched him were made\n whole.\n36 And besought him that they\nmight only touch the hem of\nhis garment: and as many as\ntouched him were made\nperfectly whole.\n\nJohn.\nCH. VI. 15-21.\nWhen Jesus therefore perceived\nthat they would come and take\nhim by force, to make him a\nking, he departed again into a\nmountain himself alone.\n16 And when even was _now_\ncome, his disciples went down\nunto the sea,\n17 And entered into a ship,\nand went over the sea toward\nCapernaum. And it was now\ndark, and Jesus was not come\nto them.\n18 And the sea arose by reason\nof a great wind that blew.\n19 So when they had rowed\nabout five and twenty or\nthirty furlongs, they see\nJesus walking on the sea, and\ndrawing nigh unto the ship:\nand they were afraid.\n20 But he saith unto them, It\nis I; be not afraid.\n21 Then they willingly\nreceived him into the ship:\nand immediately the ship was\nat the land whither they went.\n\n\n\n\u00a7 66. Our Lord\u2019s discourse in the Synagogue at Capernaum. Many disciples\nturn back. Peter\u2019s profession of faith. _Capernaum_.\n\n\nJohn.\nCH. VI. 22-71. CH. VII. 1.\n22 The day following, when the\npeople which stood on the\nother side of the sea saw that\nthere was none other boat\nthere, save that one whereinto\nhis disciples were entered,\nand that Jesus went not with\nhis disciples into the boat,\nbut _that_ his disciples were\ngone away alone;\n23 (Howbeit there came other\nboats from Tiberias nigh unto\nthe place where they did eat\nbread, after that the Lord had\ngiven thanks:)\n24 When the people therefore\nsaw that Jesus was not there,\nneither his disciples, they\nalso took shipping, and came\nto Capernaum, seeking for\nJesus.\n25 And when they had found him\non the other side of the sea,\nthey said unto him, Rabbi,\nwhen camest thou hither?(177)\n26 Jesus answered them and\nsaid, Verily, verily, I say\nunto you, Ye seek me, not\nbecause ye saw the miracles,\nbut because ye did eat of the\nloaves, and were filled.\n27 Labour not for the meat\nwhich perisheth, but for that\nmeat which endureth unto\neverlasting life, which the\nSon of man shall give unto\nyou: for him hath God the\nFather sealed.\n28 Then said they unto him,\nWhat shall we do, that we\nmight work the works of God?\n29 Jesus answered and said\nunto them, This is the work of\nGod, that ye believe on him\nwhom he hath sent.\n30 They said therefore unto\nhim, What sign shewest thou\nthen, that we may see, and\nbelieve thee? what dost thou\nwork?\n31 Our fathers did eat manna\nin the desert; as it is\nwritten,(178) He gave them\nbread from heaven to eat.\n32 Then Jesus said unto them,\nVerily, verily, I say unto\nyou, Moses gave you not that\nbread from heaven; but my\nFather giveth you the true\nbread from heaven.\n33 For the bread of God is he\nwhich cometh down from heaven,\nand giveth life unto the\nworld.\n34 Then said they unto him,\nLord, evermore give us this\nbread.\n35 And Jesus said unto them, I\nam the bread of life: he that\ncometh to me, shall never\nhunger; and he that believeth\non me, shall never thirst.\n36 But I said unto you, That\nye also have seen me, and\nbelieve not.\n37 All that the Father giveth\nme, shall come to me; and him\nthat cometh to me, I will in\nno wise cast out.\n38 For I came down from\nheaven, not to do mine own\nwill, but the will of him that\nsent me.\n39 And this is the Father\u2019s\nwill which hath sent me, that\nof all which he hath given me,\nI should lose nothing, but\nshould raise it up again at\nthe last day.\n40 And this is the will of him\nthat sent me, that every one\nwhich seeth the Son, and\nbelieveth on him, may have\neverlasting life: and I will\nraise him up at the last day.\n41 The Jews then murmured at\nhim, because he said, I am the\nbread which came down from\nheaven.\n42 And they said, Is not this\nJesus the son of Joseph, whose\nfather and mother we know? how\nis it then that he saith, I\ncame down from heaven?\n43 Jesus therefore answered\nand said unto them, Murmur not\namong yourselves.\n44 No man can come to me,\nexcept the Father which hath\nsent me draw him: and I will\nraise him up at the last day.\n45 It is written in the\nprophets,(179) And they shall\nbe all taught of God. Every\nman therefore that hath heard,\nand hath learned of the\nFather, cometh unto me.\n46 Not that any man hath seen\nthe Father, save he which is\nof God, he hath seen the\nFather.\n47 Verily, verily, I say unto\nyou, He that believeth on me\nhath everlasting life.\n48 I am that bread of\nlife.(180)\n49 Your fathers did eat manna\nin the wilderness, and are\ndead.\n50 This is the bread which\ncometh down from heaven, that\na man may eat therof, and not\ndie.\n51 I am the living bread which\ncame down from heaven: if any\nman eat of this bread, he\nshall live for ever: and the\nbread that I will give is my\nflesh, which I will give for\nthe life of the world.\n52 The Jews therefore strove\namong themselves, saying, How\ncan this man give us _his_\nflesh to eat?\n53 Then Jesus said unto them,\nVerily, verily, I say unto\nyou, Except ye eat the flesh\nof the Son of man, and drink\nhis blood, ye have no life in\nyou.\n54 Whoso eateth my flesh, and\ndrinketh my blood, hath\neternal life; and I will raise\nhim up at the last day.\n55 For my flesh is meat\nindeed, and my blood is drink\nindeed.\n56 He that eateth my flesh,\nand drinketh my blood,\ndwelleth in me, and I in him.\n57 As the living Father hath\nsent me, and I live by the\nFather: so he that eateth me,\neven he shall live by me.\n58 This is that bread which\ncame down from heaven: not as\nyour fathers did eat manna,\nand are dead: he that eateth\nof this bread shall live for\never.\n59 These things said he in the\nsynagogue, as he taught in\nCapernaum.\n60 Many therefore of his\ndisciples, when they had heard\n_this_, said, This is a hard\nsaying; who can hear it?\n61 When Jesus knew in himself\nthat his disciples murmured at\nit, he said unto them, Doth\nthis offend you?\n62 _What_ and if ye shall see\nthe Son of man ascend up where\nhe was before?\n63 It is the Spirit that\nquickeneth; the flesh\nprofiteth nothing: the words\nthat I speak unto you, _they_\nare spirit, and _they_ are\nlife.\n64 But there are some of you\nthat believe not. For Jesus\nknew from the beginning who\nthey were that believe not,\nand who should betray him.\n65 And he said, Therefore said\nI unto you, that no man can\ncome unto me, except it were\ngiven unto him of my Father.\n66 From that _time_ many of\nhis disciples went back,(181)\nand walked no more with him.\n67 Then said Jesus unto the\ntwelve, Will ye also go away?\n68 Then Simon Peter answered\nhim, Lord, to whom shall we\ngo? thou hast the words of\neternal life.\n69 And we believe, and are\nsure that thou art that\nChrist, the Son of the living\nGod.\n70 Jesus answered them, Have\nnot I chosen you twelve, and\none of you is a devil?(182)\n71 He spake of Judas Iscariot\n_the son_ of Simon: for he it\nwas that should betray him,\nbeing one of the twelve.\nCH. VII.\nAfter these things Jesus\nwalked in Galilee: for he\nwould not walk in Jewry,\nbecause the Jews sought to\nkill him.\n\n\n\n\nPart V. From Our Lord\u2019s Third Passover, Until His Final Departure From\nGalilee, At The Festival Of Tabernacles.\n\n\nTIME. _Six months_.\n\n\n\n\u00a7 67. Our Lord justifies his Disciples for eating with unwashen hands.\nPharisaic traditions. _Capernaum_.\n\n\nMatthew. Mark.\nCH. XV. 1-20. CH. VII. 1-23.\nThen came to Jesus scribes and Then came together unto him\nPharisees, which were of the Pharisees, and certain of\nJerusalem, saying, the scribes, which came from\n Jerusalem.\n2 Why do thy disciples 2 And when they saw some of\ntransgress the tradition of his disciples eat bread with\nthe elders?(183) for they wash defiled (that is to say, with\nnot their hands when they eat unwashen) hands, they found\nbread. fault.\n 3 For the Pharisees, and all\n the Jews, except they wash\n _their_ hands oft, eat not,\n holding the tradition of the\n elders.\n 4 And _when they come_ from\n the market, except they wash,\n they eat not. And many other\n things there be, which they\n have received to hold, as the\n washing of cups, and pots, and\n brazen vessels, and\n tables.(184)\n 5 Then the Pharisees and\n scribes asked him, Why walk\n not thy disciples according to\n the tradition of the elders,\n but eat bread with unwashen\n hands?\n3 But he answered and said 6 He answered and said unto\nunto them, Why do ye also them, Well hath Esaias\ntransgress the commandment of prophesied of you hypocrites,\nGod by your tradition? as it is written, This people\n honoureth me with _their_\n lips, but their heart is far\n from me.\n4 For God commanded,(185) 7 Howbeit, in vain do they\nsaying, Honour thy father and worship me, teaching _for_\nmother: and, He that curseth doctrines the commandments of\nfather or mother, let him die men.\nthe death.\n5 But ye say, Whosoever shall 8 For, laying aside the\nsay to _his_ father or _his_ commandment of God, ye hold\nmother, _It is_ a gift, by the tradition of men, _as_ the\nwhatsoever thou mightest be washing of pots and cups: and\nprofited by me; many other such like things ye\n do.\n6 And honour not his father or 9 And he said unto them, Full\nhis mother, _he shall be well ye reject the commandment\nfree_. Thus ye made the of God, that ye may keep your\ncommandment of God of none own tradition.\neffect by your tradition.\n7 _Ye_ hypocrites, well did 10 For Moses said, Honour thy\nEsaias prophesy of you,(186) father and thy mother; and,\nsaying, Whoso curseth father or\n mother, let him die the death.\n8 This people draweth nigh 11 But ye say, If a man shall\nunto me with their mouth, and say to his father or mother,\nhonoureth me with _their_ _It is_ Corban, that is to\nlips; but their heart is far say, a gift, by whatsoever\nfrom me. thou mightest be profited by\n me; _he shall be free_.\n9 But in vain they do worship 12 And ye suffer him no more\nme, teaching _for_ doctrines to do aught for his father or\nthe commandments of men. his mother;\n 13 Making the word of God of\n none effect through your\n tradition, which ye have\n delivered: and many such like\n things do ye.\n10 And he called the 14 And when he had called all\nmultitude, and said unto them, the people _unto him_, he said\nHear, and understand: unto them, Hearken unto me\n every one _of you_, and\n understand.\n11 Not that which goeth into 15 There is nothing from\nthe mouth defileth a man; but without a man, that entering\nthat which cometh out of the into him, can defile him: but\nmouth, this defileth a man. the things which come out of\n him, those are they that\n defile the man.\n12 Then came his disciples, 16 If any man have ears to\nand said unto him, Knowest hear, let him hear.\nthou that the Pharisees were\noffended after they heard this\nsaying?\n13 But he answered and said,\nEver plant, which my heavenly\nFather hath not planted, shall\nbe rooted up.\n14 Let them alone: they be\nblind leaders of the blind.\nAnd if the blind lead the\nblind, both shall fall into\nthe ditch.\n15 Then answered Peter and 17 And when he was entered\nsaid unto him, Declare unto us into the house from the\nthis parable. people, his disciples asked\n him concerning the parable.\n16 And Jesus said, Are ye also 18 And he saith unto them, Are\nyet without understanding? ye so without understanding\n also? Do ye not perceive, that\n whatsoever thing from without\n entereth into the man, _it_\n cannot defile him:\n17 Do not ye yet understand,\nthat whatsoever entereth in at\nthe mouth goeth into the\nbelly, and is cast out into\nthe draught?\n18 But those things which 19 Because it entereth not\nproceed out of the mouth come into his heart, but into the\nforth from the heart; and they belly, and goeth out into the\ndefile the man. draught, purging all meats?\n19 For out of the heart 20 And he said, That which\nproceed evil thoughts, cometh heart of the man, that\nmurders, adulteries, defileth the man.\nfornications, thefts, false\nwitness, blasphemies:\n20 These _are the things_ 21 For from within, out of the\nwhich defile a man: but to eat heart of men, proceed evil\nwith unwashen hands defileth thoughts, adulteries,\nnot a man. fornications, murders,\n 22 Thefts, covetousness,\n wickedness, deceit,\n lasciviousness, an evil eye,\n blasphemy, pride, foolishness;\n 23 All these evil things come\n from within, and defile the\n man.\n\n\n\n\u00a7 68. The daughter of a Syrophenician woman is healed. _Region of Tyre and\nSidon_.\n\n\nMatthew. Mark.\nCH. XV. 21-28. CH. VII. 24-30.\n21 Then Jesus went thence, and 24 And from thence he arose,\ndeparted into the coasts of and went into the borders of\nTyre and Sidon. Tyre and Sidon, and entered\n into a house, and would have\n no man know _it_: but he could\n not be hid.\n22 And behold, a woman of 25 For a _certain_ woman,\nCanaan came out of the same whose young daughter had an\ncoasts, and cried unto him, unclean spirit, heard of him,\nsaying, Have mercy on me, O and came and fell at his feet:\nLord, _thou_ son of David; my\ndaughter is grievously vexed\nwith a devil.\n23 But he answered her not a 26 (The woman was a Greek, a\nword. And his disciples came Syrophenician(187) by nation,)\nand besought him, saying, Send and she besought him that he\nher away; for she crieth after would cast forth the devil out\nus. of her daughter.\n24 But he answered and said, I 27 But Jesus said unto her,\nam not sent but unto the lost Let the children first be\nsheep of the house of Israel. filled: for it is not meet to\n take the children\u2019s bread, and\n to cast it unto the dogs.\n25 Then came she and\nworshipped him, saying, Lord,\nhelp me.\n26 But he answered and said, 28 And she answered and said\nIt is not meet to take the unto him, Yes, Lord: yet the\nchildren\u2019s bread and to _cast dogs under the table eat of\nit_ to dogs. the children\u2019s crumbs.\n27 And she said, Truth, Lord: 29 And he said unto her, For\nyet the dogs eat of the crumbs this saying, go thy way; the\nwhich fall from their master\u2019s devil is gone out of thy\ntable. daughter.\n28 Then Jesus answered and 30 And when she was come to\nsaid unto her, O woman, great her house, she found the devil\n_is_ thy faith: be it unto gone out, and her daughter\nthee even as thou wilt. And laid upon the bed.\nher daughter was made whole\nfrom that very hour.\n\n\n\n\u00a7 69. A deaf and dumb man healed; also many others. Four thousand are fed.\n_The Decapolis_.\n\n\nMatthew. Mark.\nCH. XV. 29-38. CH. VII. 31-37. CH. VIII. 1-9.\n29 And Jesus departed from 31 And again departing from\nthence, and came nigh unto the the coasts of Tyre and Sidon,\nsea of Galilee; and went up he came unto the sea of\ninto a mountain, and sat down Galilee, through the midst of\nthere. the coasts of Decapolis.\n30 And great multitudes came 32 And they bring unto him one\nunto him, having with them that was deaf, and had an\n_those that were_ lame, blind, impediment in his speech; and\ndumb, maimed, and many others, they beseech him to put his\nand cast them down at Jesus\u2019 hand upon him.\nfeet; and he healed them:\n 33 And he took him aside from\n the multitude, and put his\n fingers into his ears, and he\n spit, and touched his tongue:\n 34 And looking up to heaven,\n he sighed, and saith unto him,\n Ephphatha, that is, Be opened.\n 35 And straightway his ears\n were opened, and the string of\n his tongue was loosed, and he\n spake plain.\n 36 And he charged them that\n they should tell no man: but\n the more he charged them, so\n much the more a great deal\n they published _it_;\n31 Insomuch that the multitude 37 And were beyond measure\nwondered, when they saw the astonished, saying, He hath\ndumb to speak, the maimed to done all things well; he\nbe whole, the lame to walk, maketh both the deaf to hear,\nand the blind to see: and they and the dumb to speak.\nglorified the God of Israel.\n CH. VIII.\n32 Then Jesus called his In those days the multitude\ndisciples _unto him_, and being very great, and having\nsaid, I have compassion on the nothing to eat, Jesus called\nmultitude, because they his disciples _unto him_, and\ncontinue with me now three saith unto them,\ndays, and have nothing to eat:\nand I will not send them away\nfasting, lest they faint in\nthe way.\n 2 I have compassion on the\n multitude, because they have\n now been with me three days,\n and have nothing to eat:\n 3 And if I send them away\n fasting to their own houses,\n they will faint by the way:\n for divers of them came from\n far.\n33 And his disciples say unto 4 And his disciples answered\nhim, Whence should we have so him, From whence can a man\nmuch bread in the wilderness, satisfy these _men_ with bread\nas to fill so great a here in the wilderness?\nmultitude?\n34 And Jesus saith unto them, 5 And he asked them, How many\nHow many loaves have ye? And loaves have ye? And they said,\nthey said, Seven, and a few Seven.\nlittle fishes.\n35 And he commanded the 6 And he commanded the people\nmultitude to sit down on the to sit down on the ground: and\nground. he took the seven loaves, and\n gave thanks, and brake, and\n gave to his disciples to set\n before _them_; and they did\n set _them_ before the people.\n36 And he took the seven 7 And they had a few small\nloaves and the fishes, and fishes: and he blessed, and\ngave thanks, and brake _them_, commanded to set them also\nand gave to his disciples, and before _them_.\nthe disciples to the\nmultitude.\n37 And they did all eat, and 8 So they did eat, and were\nwere filled: and they took up filled: and they took up of\nof the broken _meat_ that was the broken _meat_ that was\nleft seven baskets full. left, seven baskets.\n38 And they that did eat were 9 And they that had eaten were\nfour thousand men, besides about four thousand: and he\nwomen and children. sent them away.\n\n\n\n\u00a7 70. The Pharisees and Sadducees again require a sign. _Near Magdala._\n\n\nMatthew. Mark.\nCH. XV. 39. CH. XVI. 1-4. CH. VIII. 10-12.\n39 And he sent away the 10 And straightway he entered\nmultitude, and took ship, and into a ship with his\ncame into the coasts of disciples, and came into the\nMagdala.(188) parts of Dalmanutha.\nThe Pharisees also with the 11 And the Pharisees came\nSadducees came, and, tempting, forth, and began to question\ndesired him that he would shew with him, seeking of him a\nthem a sign from heaven. sign from heaven, tempting\n him.\n2 He answered and said unto\nthem, When it is evening, ye\nsay, _It will be_ fair\nweather: for the sky is red.\n3 And in the morning, _It will\nbe_ foul weather to-day: for\nthe sky is red and lowering. O\n_ye_ hypocrites, ye can\ndiscern the face of the sky;\nbut can ye not discern the\nsigns of the times?\n4 A wicked and adulterous 12 And he sighed deeply in his\ngeneration seeketh after a spirit, and saith, Why doth\nsign; and there shall no sign this generation seek after a\nbe given unto it, but the sign sign? Verily I say unto you,\nof the prophet Jonas. There shall no sign be given\n unto this generation.\n\n\n\n\u00a7 71. The disciples cautioned against the leaven of the Pharisees, &c. _N.\nE. coast of the lake of Galilee_.\n\n\nMatthew. Mark.\nCH. XVI. 4-12. CH. VIII. 13-21.\n4 And he left them, and 13 And he left them, and\ndeparted. entering into the ship again,\n departed to the other side.\n5 And when his disciples were 14 Now _the disciples_ had\ncome to the other side, they forgotten to take bread,\nhad forgotten to take bread. neither had they in the ship\n with them more than one loaf.\n6 Then Jesus said unto them, 15 And he charged them,\nTake heed and beware of the saying, Take heed, beware of\nleaven of the Pharisees and of the leaven of the Pharisees,\nthe Sadducees. and _of_ the leaven of Herod.\n7 And they reasoned among 16 And they reasoned among\nthemselves, saying, _It is_ themselves, saying, _It is_\nbecause we have taken no because we have no bread.\nbread.\n8 _Which_ when Jesus 17 And when Jesus knew _it_,\nperceived, he said unto them, he saith unto them, Why reason\nO ye of little faith, why ye, because ye have no bread?\nreason ye among yourselves, perceive ye not yet, neither\nbecause ye have brought no understand? have ye your heart\nbread? yet hardened?\n 18 Having eyes, see ye not?\n and having ears, hear ye not?\n and do ye not remember?\n9 Do ye not yet understand, 19 When I brake the five\nneither remember the five loaves among five thousand,\nloaves of the five thousand, how many baskets full of\nand how many baskets ye took fragments took ye up? They say\nup? unto him, Twelve.\n10 Neither the seven loaves of 20 And when the seven among\nthe four thousand, and how four thousand, how many\nmany baskets ye took up? baskets full of fragments took\n ye up? And they said,\n Seven.(189)\n11 How is it that ye do not 21 And he said unto them, How\nunderstand that I spake _it_ is it that ye do not\nnot to you concerning bread, understand?\nthat ye should beware of the\nleaven of the Pharisees and of\nthe Sadducees?\n12 Then understood they how\nthat he bade _them_ not beware\nof the leaven of bread, but of\nthe doctrine of the Pharisees\nand of the Sadducees.\n\n\n\n\u00a7 72. A blind man healed. _Bethsaida. (Julias.)_\n\n\nMark.\nCH. VIII. 22-26.\n22 And he cometh to Bethsaida;\nand they bring a blind man\nunto him, and besought him to\ntouch him.\n23 And he took the blind man\nby the hand, and led him out\nof the town;(190) and when he\nhad spit on his eyes, and put\nhis hands upon him, he asked\nhim if he saw aught.\n24 And he looked up, and said,\nI see men as trees walking.\n25 After that, he put _his_\nhands again upon his eyes, and\nmade him look up: and he was\nrestored, and saw every man\nclearly.\n26 And he sent him away to his\nhouse, saying, Neither go into\nthe town, nor tell _it_ to any\nin the town.\n\n\n\n\u00a7 73. Peter and the others again profess their faith in Christ. _Region of\nCesarea Philippi_.\n\n\nMatthew. Mark.\nCH. XVI. 13-20. CH. VIII. 27-30.\n13 When Jesus came into the 27 And Jesus went out, and his\ncoasts of Cesarea Philippi, he disciples, into the towns of\nasked his disciples, saying, Cesarea Philippi: and by the\nWhom do men say that I, the way he asked his disciples,\nSon of man, am? saying unto them, Whom do men\n say that I am?\n14 And they said, Some _say 28 And they answered, John the\nthat thou art_ John the Baptist: but some _say_,\nBaptist: some, Elias; and Elias; and others, One of the\nothers, Jeremias, or one of prophets.\nthe prophets.\n15 He saith unto them, But 29 And he saith unto them, But\nwhom say ye that I am? whom say ye that I am? And\n Peter answereth and saith unto\n him, Thou art the Christ.\n16 And Simon Peter answered\nand said, Thou art the Christ,\nthe Son of the living God.\n17 And Jesus answered and said\nunto him, Blessed art thou,\nSimon Bar-jona: for flesh and\nblood hath not revealed _it_\nunto thee, but my Father which\nis in heaven.\n18 And I say also unto thee,\nThat thou art Peter, and upon\nthis rock I will build my\nchurch: and the gates of hell\nshall not prevail against it.\n19 And I will give unto thee\nthe keys of the kingdom of\nheaven: and whatsoever thou\nshalt bind on earth, shall be\nbound in heaven; and\nwhatsoever thou shalt loose on\nearth, shall be loosed in\nheaven.\n20 Then charged he his 30 And he charged them that\ndisciples that they should they should tell no man of\ntell no man that he was Jesus him.\nthe Christ.\n\nLuke.\nCH. IX. 18-21.\n18 And it came to pass, as he\nwas alone praying, his\ndisciples were with him; and\nhe asked them, saying, Whom\nsay the people that I am?\n19 They, answering, said, John\nthe Baptist; but some _say_,\nElias; and others say, That\none of the old prophets is\nrisen again.\n20 He said unto them, But whom\nsay ye that I am? Peter,\nanswering, said, The Christ of\nGod.\n\n\n\n\u00a7 74. Our Lord foretells his own death and resurrection, and the trials of\nhis followers. _Region of Cesarea Philippi_.\n\n\nMatthew. Mark.\nCH. XVI. 21-28. CH. VIII. 31-38. CH. IX. 1.\n21 From that time forth began 31 And he began to teach them,\nJesus to shew unto his that the Son of man must\ndisciples, how that he must go suffer many things, and be\nunto Jerusalem, and suffer rejected of the elders, and\nmany things of the elders, and _of_ the chief priests, and\nchief priests, and scribes, scribes, and be killed, and\nand be killed, and be raised after three days rise again.\nagain the third day.(191)\n22 Then Peter took him, and 32 And he spake that saying\nbegan to rebuke him, saying, openly And Peter took him, and\nBe it far from thee, Lord: began to rebuke him.\nthis shall not be unto thee.\n23 But he turned, and said 33 But when he had turned\nunto Peter, Get thee behind about, and looked on his\nme, Satan; thou art an offence disciples, he rebuked Peter,\nunto me: for thou savourest saying, Get thee behind me,\nnot the things that be of God, Satan: for thou savourest not\nbut those that be of men. the things that be of God, but\n the things that be of men.\n24 Then said Jesus unto his 34 And when he had called the\ndisciples If any _man_ will people _unto him_, with his\ncome after me, let him deny disciples also, he said unto\nhimself, and take up his them, Whosoever will come\ncross, and follow me. after me, let him deny\n himself, and take up his\n cross, and follow me.\n25 For whosoever will save his 35 For whosoever will save his\nlife, shall lose it: and life, shall lose it; but\nwhosoever will lose his life whosoever shall lose his life\nfor my sake, shall find it. for my sake and the gospel\u2019s,\n the same shall save it.\n26 For what is a man profited, 36 For what shall it profit a\nif he shall gain the whole man, if he shall gain the\nworld, and lose his own soul? whole world, and lose his own\nor what shall a man give in soul?\nexchange for his soul?\n 37 Or what shall a man give in\n exchange for his soul?\n27 For the Son of man shall 38 Whosoever therefore shall\ncome in the glory of his be ashamed of me, and of my\nFather, with his angels; and words, in this adulterous and\nthen he shall reward every man sinful generation, of him also\naccording to his works. shall the Son of man be\n ashamed, when he cometh in the\n glory of his Father with the\n holy angels.\n28 Verily I say unto you, 1 And he said unto them,\nThere be some standing here, Verily, I say unto you, That\nwhich shall not taste of there be some of them that\ndeath, till they see the Son stand here which shall not\nof man coming in his kingdom. taste of death, till they have\n seen the kingdom of God come\n with power.\n\nLuke.\nCH. IX. 22-27.\n22 Saying, The Son of man must\nsuffer many things, and be\nrejected of the elders, and\nchief priests, and scribes,\nand be slain, and be raised\nthe third day.\n23 And he said to _them_ all,\nIf any _man_ will come after\nme, let him deny himself, and\ntake up his cross daily, and\nfollow me.\n24 For whosoever will save his\nlife, shall lose it: but\nwhosoever will lose his life\nfor my sake, the same shall\nsave it.\n25 For what is a man\nadvantaged, if he gain the\nwhole world, and lose himself,\nor be cast away?\n26 For whosoever shall be\nashamed of me, and of my\nwords, of him shall the Son of\nman be ashamed, when he shall\ncome in his own glory, and _in\nhis_ Father\u2019s, and of the holy\nangels.\n27 But I tell you of a truth,\nthere be some standing here\nwhich shall not taste of death\ntill they see the Kingdom of\nGod.\n\n\n\n\u00a7 75. The Transfiguration. Our Lord\u2019s subsequent discourse. with the three\ndisciples. _Region of Cesarea Philippi_.\n\n\nMatthew. Mark.\nCH. XVII. 1-13. CH. IX. 2-13.\nAnd after six days,(192) Jesus 2 And after six days, Jesus\ntaketh Peter, James, and John taketh _with him_ Peter, and\nhis brother, and bringeth them James, and John, and leadeth\nup into a high mountain apart. them up into a high mountain\n apart by themselves; and he\n was transfigured before them.\n2 And was transfigured before 3 And his raiment became\nthem: and his face did shine shining, exceeding white as\nas the sun, and his raiment snow; so as no fuller on earth\nwas white as the light. can white them.\n3 And behold there appeared 4 And there appeared unto them\nunto them Moses and Elias Elias, with Moses: and they\ntalking with him. were talking with Jesus.\n4 Then answered Peter, and 5 And Peter answered and said\nsaid unto Jesus, Lord, it is to Jesus, Master, it is good\ngood for us to be here: if for us to be here: and let us\nthou wilt, let us make here make three tabernacles; one\nthree tabernacles; one for for thee, and one for Moses,\nthee, and one for Moses, and and one for Elias.\none for Elias.\n 6 For he wist not what to say:\n for they were sore afraid.\n5 While he yet spake, behold, 7 And there was a cloud that\na bright cloud overshadowed overshadowed them: and a voice\nthem: and behold, a voice out came out of the cloud, saying,\nof the cloud, which said, This This is my beloved Son: hear\nis my beloved Son, in whom I him.\nam well pleased: hear ye him.\n6 And when the disciples heard\n_it_, they fell on their face,\nand were sore afraid.\n7 And Jesus came and touched\nthem, and said, Arise, and be\nnot afraid.\n8 And when they had lifted up 8 And suddenly, when they had\ntheir eyes, they saw no man, looked round about, they saw\nsave Jesus only. no man any more, save Jesus\n only with themselves.\n9 And as they came down from 9 And as they came down from\nthe mountain, Jesus charged the mountain, he charged them\nthem, saying, Tell the vision that they should tell no man\nto no man, until the Son of what things they had seen,\nman be risen again from the till the Son of man were risen\ndead. from the dead.\n 10 And they kept that saying\n with themselves, questioning\n one with another what the\n rising from the dead should\n mean.\n10 And his disciples asked 11 And they asked him, saying,\nhim, saying, Why then say the Why say the scribes that Elias\nscribes, that Elias must first must first come?\ncome?\n11 And Jesus answered and said 12 And he answered and told\nunto them, Elias truly shall them, Elias verily cometh\nfirst come, and restore all first, and restoreth all\nthings: things; and how it is written\n of the Son of man, that he\n must suffer many things, and\n be set at naught.\n12 But I say unto you, That 13 But I say unto you, That\nElias is come already, and Elias is indeed come, and they\nthey knew him not, but have have done unto him whatsoever\ndone unto him whatsoever they they listed, as it is written\nlisted: likewise shall also of him.\nthe Son of man suffer of them.\n13 Then the disciples\nunderstood that he spake unto\nthem of John the Baptist.\n\nLuke.\nCH. IX. 28-36.\n28 And it came to pass, about\nan eight days after these\nsayings, he took Peter, and\nJohn, and James, and went up\ninto a mountain to pray.\n29 And as he prayed, the\nfashion of his countenance was\naltered, and his raiment _was_\nwhite _and_ glistering.\n30 And behold, there talked\nwith him two men, which were\nMoses and Elias:\n31 Who appeared in glory, and\nspake of his decease which he\nshould accomplish at\nJerusalem.\n32 But Peter and they that\nwere with him were heavy with\nsleep: and when they were\nawake, they saw his glory, and\nthe two men that stood with\nhim.\n33 And it came to pass, as\nthey departed from him, Peter\nsaid unto Jesus, Master, it is\ngood for us to be here: and\nlet us make three tabernacles;\none for thee, and one for\nMoses, and one for Elias: not\nknowing what he said.\n34 While he thus spake, there\ncame a cloud, and overshadowed\nthem: and they feared as they\nentered into the cloud.\n35 And there came a voice out\nof the cloud, saying, This is\nmy beloved Son: hear him.\n36 And when the voice was\npast, Jesus was found alone.\nAnd they kept _it_ close, and\ntold no man(193) in those days\nany of those things which they\nhad seen.\n\n\n\n\u00a7 76. The healing of a demoniac, whom the disciples could not heal.\n_Region of Cesarea Philippi_.\n\n\nMatthew. Mark.\nCH. XVII. 14-21. CH. IX. 14-29.\n14 And when they were come to 14 And when he came to _his_\nthe multitude, there came to disciples, he saw a great\nhim a _certain_ man kneeling multitude about them, and the\ndown to him, and saying, scribes questioning with them.\n15 Lord, have mercy on my son; 15 And straightway all the\nfor he is lunatic, and sore people, when they beheld him,\nvexed, for oft-times he were greatly mazed, and,\nfalleth into the fire, and oft running to _him, saluted him._\ninto the water.\n16 And I brought him to thy 16 And he asked the scribes,\ndisciples, and they could not What question ye with them?\ncure him.\n 17 And one of the multitude\n answered and said, Master, I\n have brought unto thee my son,\n which hath a dumb spirit;\n 18 And wheresoever he taketh\n him, he teareth him; and he\n foameth and gnasheth with his\n teeth, and pineth away; and I\n spake to thy disciples that\n they should cast him out, and\n they could not.\n17 Then Jesus answered and 19 He answereth him, and\nsaid, O faithless and perverse saith, O faithless generation,\ngeneration, how long shall I how long shall I be with you?\nbe with you? how long shall I how long shall I suffer you?\nsuffer you? Bring him hither Bring him unto me.\nto me.\n 20 And they brought him unto\n him: and when he saw him,\n straightway the spirit tare\n him; and he fell on the\n ground, and wallowed, foaming.\n 21 And he asked his father,\n How long is it ago since this\n came unto him? And he said, Of\n a child.\n 22 And oft-times it hath cast\n him into the fire, and into\n the waters to destroy him: but\n if thou canst do any thing,\n have compassion on us, and\n help us.\n 23 Jesus said unto him, If\n thou canst believe, all things\n are possible to him that\n believeth.\n 24 And straightway the father\n of the child cried out, and\n said with tears, Lord, I\n believe: help thou mine\n unbelief.\n 25 When Jesus saw that the\n people came running together,\n he rebuked the foul spirit,\n saying unto him, _Thou_ dumb\n and deaf spirit, I charge\n thee, come out of him, and\n enter no more into him.\n 26 And _the spirit_ cried, and\n rent him sore, and came out of\n him: and he was as one dead;\n insomuch that many said, He is\n dead.\n18 And Jesus rebuked the 27 But Jesus took him by the\ndevil, and he departed out of hand, and lifted him up; and\nhim: and the child was cured he arose.\nfrom that very hour.\n19 Then came the disciples to 28 And when he was come into\nJesus apart, and said, Why the house, his disciples asked\ncould not we cast him out? him privately, Why could we\n not cast him out?\n20 And Jesus said unto them, 29 And he said unto them, This\nBecause of your unbelief: for kind can come forth by\nverily I say unto you, if ye nothing, but by prayer and\nhave faith as a grain of fasting.\nmustard-seed, ye shall say\nunto this mountain, Remove\nhence to yonder place; and it\nshall remove; and nothing\nshall be impossible unto you.\n21 Howbeit, this kind goeth\nnot out, but by prayer and\nfasting.\n\nLuke.\nCH. IX. 37-43.\n37 And it came to pass, that\non the next day, when they\nwere come down from the hill,\nmuch people met him.\n38 And behold, a man of the\ncompany cried out, saying,\nMaster, I beseech thee look\nupon my son: for he is mine\nonly child.\n39 And lo, a spirit taketh\nhim, and he suddenly crieth\nout; and it teareth him that\nhe foameth again, and,\nbruising him, hardly departeth\nfrom him.\n40 And I besought thy\ndisciples to cast him out, and\nthey could not.\n41 And Jesus, answering, said,\nO faithless and perverse\ngeneration, how long shall I\nbe with you, and suffer you?\nBring thy son hither.\n42 And as he was yet a coming,\nthe devil threw him down, and\ntare _him_. And Jesus rebuked\nthe unclean spirit, and healed\nthe child, and delivered him\nagain to his father.\n43 And they were all amazed at\nthe mighty power of God.\n\n\n\n\u00a7 77, Jesus again foretells his own death and resurrection. (See \u00a7 74.)\n_Galilee_.\n\n\nMatthew. Mark.\nCH. xvii. 22, 23. CH. ix. 30-32.\n 30 And they departed thence,\n and passed through Galilee;\n and he would not that any man\n should know it.\n22 And while they abode in 31 For he taught his\nGalilee, Jesus said unto them, disciples, and said unto them,\nThe Son of man shall be The Son of man is delivered\nbetrayed into the hands of into the hands of men, and\nmen: they shall kill him; and after\n that he is killed, he shall\n rise the third day.\n23 And they shall kill him, 32 But they understood not\nand the third day he shall be that saying, and were afraid\nraised again. And they were to ask him.\nexceeding sorry.\n\nLuke.\nCH. IX. 43-45.\n43 But while they wondered\nevery one at all things which\nJesus did, he said unto his\ndisciples,\n44 Let these sayings sink down\ninto your ears: for the Son of\nman shall be delivered into\nthe hands of men.\n45 But they understood not\nthis saying, and it was hid\nfrom them, that they perceived\nit not: and they feared to ask\nhim of that saying.\n\n\n\n\u00a7 78. The tribute-money miraculously provided. _Capernaum_.\n\n\nMatthew. Mark.\nCH. XVII. 24-27. CH. IX. 33.\n24 And when they were come to 33 And he came to Capernaum:\nCapernaum, they that received\ntribute-_money_,(194) came to\nPeter, and said, Doth not your\nMaster pay tribute?\n25 He saith, Yes. And when he\nwas come into the house, Jesus\nprevented him, saying, What\nthinkest thou, Simon? of whom\ndo the kings of the earth take\ncustom or tribute? of their\nown children, or of strangers?\n26 Peter saith unto him, Of\nstrangers. Jesus saith unto\nhim, Then are the children\nfree.\n27 Notwithstanding, lest we\nshould offend them, go thou to\nthe sea, and cast a hook, and\ntake up the fish that first\ncometh up: and when thou hast\nopened his mouth, thou shalt\nfind a piece of money: that\ntake, and give unto them for\nme and thee.\n\n\n\n\n\u00a7 79. The disciples contend who should be the greatest. Jesus exhorts to\nhumility, forbearance and brotherly love. _Capernaum_.\n\n\nMatthew. Mark.\nCH. XVIII. 1-35. CH. IX. 33-50.\n 33 And being in the house, he\n asked them, What was it that\n ye disputed among yourselves\n by the way?\nAt the same time came the 34 But they held their peace:\ndisciples unto Jesus, saying, for by the way they had\nWho is the greatest in the disputed among themselves, who\nkingdom of heaven? _should be_ the greatest.\n 35 And he sat down, and called\n the twelve, and saith unto\n them, if any man desire to be\n first, _the same_ shall be\n last of all, and servant of\n all.\n2 And Jesus called a little 36 And he took a child, and\nchild unto him, and set him in set him in the midst of them:\nthe midst of them, and when he had taken him in\n his arms, he said unto them,\n3 And said, Verily, I say unto 37 Whosoever shall receive one\nyou, Except ye be converted, of such children in my name,\nand become as little children, receiveth me: and whosoever\nye shall not enter into the shall receive me, receiveth\nkingdom of heaven. not me, but him that sent me.\n4 Whosoever therefore shall 38 And John answered him,\nhumble himself as this little saying, Master, we saw one\nchild, the same is greatest in casting out devils in thy\nthe kingdom of heaven. name, and he followeth not us;\n and we forbade him, because he\n followeth not us.\n5 And whoso shall receive one\nsuch little child in my name,\nreceiveth me.\n6 But whoso shall offend one 39 But Jesus said, Forbid him\nof these little ones which not: for there is no man which\nbelieve in me, it were better shall do a miracle in my name,\nfor him that a millstone were that can lightly speak evil of\nhanged about his neck, and me.\n_that_ he were drowned in the\ndepth of the sea.\n 40 For he that is not against\n us, is on our part.\n7 Wo unto the world because of 41 for whosoever shall give\noffences! for it must needs be you a cup of water to drink in\nthat offences come; but wo to my name, because ye belong to\nthat man by whom the offence Christ, verily I say unto you,\ncometh: he shall not lose his reward.\n8 Wherefore, if thy hand or 42 And whosoever shall offend\nthy foot offend thee, cut them one of _these_ little ones\noff, and cast _them_ from that believe in me, it is\nthee; it is better for thee to better for him that a\nenter into life halt or millstone were hanged about\nmaimed, rather than having two his neck, and he were cast\nhands or two feet, to be cast into the sea.\ninto everlasting fire.\n9 And if thine eye offend 43 And if thy hand offend\nthee, pluck it out, and cast thee, cut it off: It is better\n_it_ from thee: it is better for thee to enter into life\nfor thee to enter into life maimed, than having two hands\nwith one eye, rather than to go into hell, into the fire\nhaving two eyes, to be cast that never shall be quenched:\ninto hell-fire.\n10 Take heed that ye despise 44 Where their worm dieth not,\nnot one of these little ones: and the fire is not quenched.\nfor I say unto you, That in\nheaven their angels do always\nbehold the face of my Father\nwhich is in heaven.\n11 For the Son of man is come 45 And if thy foot offend\nto save that which was lost. thee, cut it off: it is better\n for thee to enter halt into\n life, than having two feet to\n be cast into hell, into the\n fire that never shall be\n quenched.\n12 How think ye? If a man have 46 Where their worm dieth not,\na hundred sheep, and one of and the fire is not quenched.\nthem be gone astray, doth he\nnot leave the ninety and nine,\nand goeth into the mountains,\nand seeketh that which is gone\nastray?\n13 And if so be that he find 47 And if thine eye offend\nit, verily I say unto you, he thee, pluck it out: it is\nrejoiceth more of that better for thee to enter into\n_sheep_, than of the ninety the kingdom of God with one\nand nine which went not eye, than having two eyes, to\nastray. be cast into hell-fire:\n14 Even so it is not the will 48 Where their worm dieth not,\nof your Father which is in and the fire is not quenched.\nheaven, that one of these\nlittle ones should perish.\n15 Moreover, if thy brother 49 For every one shall be\nshall trespass against thee, salted with fire, and every\ngo and tell him his fault sacrifice shall be salted with\nbetween thee and him alone; if salt.\nhe shall hear thee, thou hast\ngained thy brother.\n16 But if he will not hear 50 Salt _is_ good: but if the\n_thee, then_ take with thee salt have lost his saltness,\none or two more, that in the wherewith will ye season it?\nmouth of two or three Have salt in yourselves, and\nwitnesses every word may be have peace one with another.\nestablished.\n17 And if he shall neglect to\nhear them, tell _it_ unto the\nchurch: but if he neglect to\nhear the church, let him be\nunto thee as a heathen man and\na publican.\n18 Verily, I say unto you,\nWhatsoever ye shall bind on\nearth, shall be bound in\nheaven: and whatsoever ye\nshall loose on earth, shall be\nloosed in heaven.\n19 Again I say unto you, That\nif two of you shall agree on\nearth, as touching anything\nthat they shall ask, it shall\nbe done for them of my Father\nwhich is in heaven.\n20 For where two or three are\ngathered together in my name,\nthere am I in the midst of\nthem.\n21 Then came Peter to him, and\nsaid, Lord, how oft shall my\nbrother sin against me, and I\nforgive him? till seven times?\n22 Jesus saith unto him, I say\nnot unto thee, Until seven\ntimes: but, Until seventy\ntimes seven.\n23 Therefore is the kingdom of\nheaven likened unto a certain\nking which would take account\nof his servants.\n24 And when he had begun to\nreckon, one was brought unto\nhim which owed him ten\nthousand talents.\n25 But forasmuch as he had not\nto pay, his lord commanded him\nto be sold, and his wife and\nchildren, and all that he had,\nand payment to be made.\n26 The servant therefore fell\ndown, and worshipped him,\nsaying, Lord, have patience\nwith me, and I will pay thee\nall.\n27 Then the lord of that\nservant was moved with\ncompassion, and loosed him,\nand forgave him the debt\n28 But the same servant went\nout, and found one of his\nfellow-servants, which owed\nhim a hundred pence: and he\nlaid hands on him, and took\n_him_ by the throat, saying,\nPay me that thou owest.\n20 And his fellow-servant fell\ndown at his feet, and besought\nhim, saying, Have patience\nwith me, and I will pay thee\nall.\n30 And he would not: but went\nand cast him into prison, till\nhe should pay the debt.\n31 So when his fellow-servants\nsaw what was done, they were\nvery sorry, and came and told\nunto their lord all that was\ndone.\n32 Then his lord, after that\nhe had called him, said unto\nhim, O thou wicked servant, I\nforgave thee all that debt,\nbecause thou desiredst me:\n33 Shouldest not thou also\nhave had compassion on thy\nfellow-servant, even as I had\npity on thee?\n34 And his lord was wroth, and\ndelivered him to the\ntormentors, till he should pay\nall that was due unto him.\n35 So likewise shall my\nheavenly Father do also unto\nyou, if ye from your hearts\nforgive not every one his\nbrother their trespasses.\n\nLuke.\nCH. IX. 46-50.\n46 Then there arose a\nreasoning among them, which of\nthem should be greatest.\n47 And Jesus perceiving the\nthought of their heart, took a\nchild, and set him by him,\n48 And said unto them,\nWhosoever shall receive this\nchild in my name, receiveth\nme; and whosoever shall\nreceive me, receiveth him that\nsent me: for he that is least\namong you all, the same shall\nbe great.\n49 And John answered and said,\nMaster, we saw one casting out\ndevils(195) in thy name; and\nwe forbade him, because he\nfolloweth not with us.\n50 And Jesus said unto him,\nForbid _him_ not: for he that\nis not against us, is for\nus.(196)\n\n\n\n\u00a7 80. The Seventy instructed, and sent out. _Capernaum_.\n\n\nLuke.\nCH. X. 1-16.\nAfter these things, the Lord\nappointed other seventy also,\nand sent them two and two\nbefore his face into every\ncity, and place, whither he\nhimself would come.\n2 Therefore said he unto them,\nThe harvest truly _is_ great,\nbut the labourers _are_ few:\npray ye therefore the Lord of\nthe harvest, that he would\nsend forth labourers into his\nharvest.\n3 Go your ways: behold, I send\nyou forth as lambs among\nwolves.\n4 Carry neither purse, nor\nscrip, nor shoes: and salute\nno man by the way.(197)\n5 And into whatsoever house ye\nenter, first say, Peace _be_\nto this house.\n6 And if the son of peace be\nthere, your peace shall rest\nupon it: if not, it shall turn\nto you again.\n7 And in the same house\nremain, eating and drinking\nsuch things as they give: for\nthe labourer _is_ worthy of\nhis hire. Go not from house to\nhouse.\n8 And into whatsoever city ye\nenter, and they receive you,\neat such things as are set\nbefore you.\n9 And heal the sick that are\ntherein, and say unto them,\nThe kingdom of God is come\nnigh unto you.\n10 But into whatsoever city ye\nenter, and they receive you\nnot, go your ways out into the\nstreets of the same, and say,\n11 Even the very dust of your\ncity which cleaveth on us, we\ndo wipe off against you:\nnotwithstanding, be ye sure of\nthis, that the kingdom of God\nis come nigh unto you.\n12 But I say unto you, That it\nshall be more tolerable in\nthat day for Sodom than for\nthat city.\n13 Wo unto thee, Chorazin! wo\nunto thee, Bethsaida! for if\nthe mighty works had been done\nin Tyre and Sidon, which have\nbeen done in you, they had a\ngreat while ago repented,\nsitting in sackcloth and\nashes.\n14 But it shall be more\ntolerable for Tyre and Sidon\nat the judgment, than for you.\n15 And thou, Capernaum, which\nart exalted to heaven, shall\nbe thrust down to hell.\n16 He that heareth you,\nheareth me; and he that\ndespiseth you, despiseth me;\nand he that despiseth me,\ndespiseth him that sent me.\n\n\n\n\u00a7 81. Jesus goes up to the feast of tabernacles. His final departure from\nGalilee. Incidents in Samaria.\n\n\nLuke. John.\nCH. IX. 51-56. CH. VII. 2-10.\n51 And it came to pass, when 2 Now the Jews\u2019 feast of\nthe time was come that he tabernacles was at hand.\nshould be received up, he\nsteadfastly set his face to go\nto Jerusalem,\n52 And sent messengers before 3 His brethren therefore said\nhis face: and they went and unto him, Depart hence, and go\nentered into a village of the into Judea, that thy disciples\nSamaritans, to make ready for also may see the works that\nhim. thou doest.\n53 And they did not receive 4 For _there is_ no man _that_\nhim,(198) because his face was doeth anything in secret, and\nas though he would go to he himself seeketh to be known\nJerusalem. openly. If thou do these\n things, show thyself to the\n world.\n54 And when his disciples 5 (For neither did his\nJames and John saw _this_, brethren believe in him.)\nthey said, Lord, wilt thou\nthat we command fire to come\ndown from heaven, and consume\nthem, even as Elias did?\n55 But he turned, and rebuked 6 Then Jesus said unto them,\nthem, and said, Ye know not My time is not yet come: but\nwhat manner of spirit ye are your time is always ready.\nof.\n56 For the Son of man is not 7 The world cannot hate you;\ncome to destroy men\u2019s lives, but me it hateth, because I\nbut to save _them_. And they testify of it, that the works\nwent to another village. thereof are evil.\n 8 Go ye up unto this feast: I\n go not up yet unto this feast;\n for my time is not yet full\n come.\n 9 When he had said these words\n unto them, he abode _still_ in\n Galilee.\n 10 But when his brethren were\n gone up, then went he also up\n unto the feast, not openly,\n but as it were in secret.\n\n\n\n\u00a7 82. Ten lepers cleansed. _Samaria_.\n\n\nLuke.\nCH. XVII. 11-19.\n11 And it came to pass, as he\nwent to Jerusalem, that he\npassed through the midst of\nSamaria and Galilee.\n12 And as he entered into a\ncertain village, there met him\nten men that were lepers,\nwhich stood afar off:\n13 And they lifted up _their_\nvoices, and said, Jesus,\nMaster, have mercy on us.\n14 And when he saw _them_, he\nsaid unto them, Go shew\nyourselves unto the priests.\nAnd it came to pass, that, as\nthey went, they were cleansed.\n15 And one of them, when he\nsaw that he was healed, turned\nback, and with a loud voice\nglorified God,\n16 And fell down on _his_ face\nat his feet, giving him\nthanks: and he was a\nSamaritan.\n17 And Jesus answering, said,\nWere there not ten cleansed?\nbut where _are_ the nine?\n18 There are not found that\nreturned to give glory to God,\nsave this stranger.\n19 And he said unto him,\nArise, go thy way: thy faith\nhath made thee whole.\n\n\n\n\nPart VI. The Festival Of Tabernacles And The Subsequent Transactions,\nUntil Our Lord\u2019s Arrival At Bethany, Six Days Before The Fourth Passover.\n\n\nTIME. _Six months, less one week._\n\n\n\n\u00a7 83. Jesus at the festival of Tabernacles. His public teaching.\n_Jerusalem_.\n\n\nJohn.\nCH. VII. 11-53. CH. VIII. 1.\n11 Then the Jews sought him at\nthe feast, and said, Where is\nhe?\n12 And there was much\nmurmuring among the people\nconcerning him: for some said,\nHe is a good man: others said,\nNay; but he deceiveth the\npeople.\n13 Howbeit, no man spake\nopenly of him, for fear of the\nJews.\n14 Now, about the midst of the\nfeast, Jesus went up into the\ntemple and taught.\n15 And the Jews marvelled,\nsaying, How knoweth this man\nletters, having never learned?\n16 Jesus answered them, and\nsaid, My doctrine is not mine,\nbut his that sent me.\n17 If any man will do his\nwill, he shall know of the\ndoctrine, whether it be of\nGod, or _whether_ I speak of\nmyself.\n18 He that speaketh of\nhimself, seeketh his own\nglory: but he that seeketh his\nglory that sent him, the same\nis true, and no\nunrighteousness is in him.\n19 Did not Moses give you the\nlaw, and _yet_ none of you\nkeepeth the law? Why go ye\nabout to kill me?\n20 The people answered and\nsaid, Thou hast a devil: who\ngoeth about to kill thee?\n21 Jesus answered and said\nunto them, I have done one\nwork, and ye all marvel.\n22 Moses therefore gave unto\nyou circumcision, (not because\nit is of Moses, but of the\nfathers;) and ye on the\nsabbath-day circumcise a\nman.(199)\n23 If a man on the sabbath-day\nreceive circumcision, that the\nlaw of Moses should not be\nbroken; are ye angry at me,\nbecause I have made a man\nevery whit whole on the\nsabbath-day?\n24 Judge not according to the\nappearance, but judge\nrighteous judgement.\n25 Then said some of them of\nJerusalem, Is not this he whom\nthey seek to kill?\n26 But lo, he speaketh boldly,\nand they say nothing unto him.\nDo the rulers know indeed that\nthis is the very Christ?\n27 Howbeit, we know this man,\nwhence he is: but when Christ\ncometh, no man knoweth whence\nhe is.\n28 Then cried Jesus in the\ntemple, as he taught, saying,\nYe both know me, and ye know\nwhence I am: and I am not come\nof myself, but he that sent me\nis true, whom ye know not.\n29 But I know him; for I am\nfrom him, and he hath sent me.\n30 Then they sought to take\nhim: but no man laid hands on\nhim, because his hour was not\nyet come.\n31 And many of the people\nbelieved on him, and said,\nWhen Christ cometh, will he do\nmore miracles than these which\nthis _man_ hath done?\n32 The Pharisees heard that\nthe people murmured such\nthings concerning him: and the\nPharisees and the chief\npriests sent officers to take\nhim.\n33 Then said Jesus unto them,\nYet a little while am I with\nyou, and _then_ I go unto him\nthat sent me.\n34 Ye shall seek me, and shall\nnot find _me_: and where I am,\n_thither_ ye cannot come.\n35 Then said the Jews among\nthemselves, Whither will he\ngo, that we shall not find\nhim? will he go unto the\ndispersed among the Gentiles,\nand teach the Gentiles?\n36 What _manner_ of saying is\nthis that he said, Ye shall\nseek me, and shall not find\n_me_, and where I am,\n_thither_ ye cannot come;\n37 In the last day, that great\n_day_ of the feast,(200) Jesus\nstood and cried, saying, If\nany man thirst, let him come\nunto me, and drink.\n38 He that believeth on me, as\nthe scripture hath said,(201)\nout of his belly shall flow\nrivers of living water.\n39 (But this spake he of the\nSpirit, which they that\nbelieve on him should receive,\nfor the Holy Ghost was not yet\n_given_, because that Jesus\nwas not yet glorified.)\n40 Many of the people\ntherefore, when they heard\nthis saying, said, Of a truth\nthis is the Prophet.\n41 Others said, This is the\nChrist. But some said, Shall\nChrist come out of Galilee?\n42 Hath not the scripture\nsaid,(202) That Christ cometh\nof the seed of David, and out\nof the town of Bethlehem,\nwhere David was?\n43 So there was a division\namong the people because of\nhim.\n44 And some of them would have\ntaken him; but no man laid\nhands on him.\n45 Then came the officers to\nthe chief priests and\nPharisees; and they said unto\nthem, Why have ye not brought\nhim?\n46 The officers answered,\nNever man spake like this man.\n47 Then answered them the\nPharisees, Are ye also\ndeceived?\n48 Have any of the rulers, or\nof the Pharisees believed on\nhim?\n49 But this people who knoweth\nnot the law are cursed.\n50 Nicodemus saith unto them,\n(he that came to Jesus by\nnight, being one of them,)\n51 Doth our law judge _any_\nman before it hear him, and\nknow what he doeth?\n52 They answered and said unto\nhim, Art thou also of Galilee:\nSearch, and look: for out of\nGalilee ariseth no prophet.\n53 And every man went unto his\nown house.\nCH. VIII.\nJesus went unto the mount of\nOlives:(203)\n\n\n\n\u00a7 84. The woman taken in adultery. _Jerusalem_.\n\n\nJohn.\nCH. VIII. 2-11.\n2 And early in the morning he\ncame again into the temple,\nand all the people came unto\nhim; and he sat down and\ntaught them.\n3 And the scribes and\nPharisees brought unto him a\nwoman taken in adultery; and\nwhen they had set her in the\nmidst,\n4 They say unto him, Master,\nthis woman was taken in\nadultery, in the very act.\n5 Now Moses in the law(204)\ncommanded us, that such should\nbe stoned:(205) but what\nsayest thou?\n6 This they said, tempting\nhim, that they might have to\naccuse him. But Jesus stooped\ndown, and with his finger\nwrote on the ground, _as\nthough he heard them not_.\n7 So when they continued\nasking him, he lifted up\nhimself, and said unto them,\nHe that is without sin among\nyou, let him first cast a\nstone(206) at her.\n8 And again he stooped down,\nand wrote on the ground.\n9 And they which heard _it_,\nbeing convicted by their _own_\nconscience, went out one by\none, beginning at the eldest,\n_even_ unto the last: and\nJesus was left alone, and the\nwoman standing in the midst.\n10 When Jesus had lifted up\nhimself, and saw none but the\nwoman, he said unto her,\nWoman, where are those thine\naccusers? hath no man\ncondemned thee?\n11 She said, No man, Lord. And\nJesus said unto her, Neither\ndo I condemn thee: go, and sin\nno more.\n\n\n\n\u00a7 85. Further public teaching of our Lord. He reproves the unbelieving\nJews, and escapes from their hands. _Jerusalem_.\n\n\nJohn.\nCH. VIII. 12-59.\n12 Then spake Jesus again unto\nthem, saying, I am the light\nof the world: he that\nfolloweth me shall not walk in\ndarkness, but shall have the\nlight of life.\n13 The Pharisees therefore\nsaid unto him, Thou bearest\nrecord of thyself; thy record\nis not true.\n14 Jesus answered and said\nunto them, Though I bear\nrecord of myself, _yet_ my\nrecord is true: for I know\nwhence I came, and whither I\ngo: but ye cannot tell(207)\nwhence I come, and whither I\ngo.\n15 Ye judge after the flesh, I\njudge no man.\n16 And yet if I judge, my\njudgment is true: for I am not\nalone, but I and the Father\nthat sent me.\n17 It is also written in your\nlaw, that the testimony of two\nmen is true.(208)\n18 I am one that bear witness\nof myself; and the Father that\nsent me, beareth witness of\nme.\n19 Then said they unto him,\nWhere is thy Father? Jesus\nanswered, Ye neither know me,\nnor my Father: if ye had known\nme, ye should have known my\nFather also.\n20 These words spake Jesus in\nthe treasury, as he taught in\nthe temple: and no man laid\nhands on him, for his hour was\nnot yet come.\n21 Then said Jesus again unto\nthem, I go my way, and ye\nshall seek me, and shall die\nin your sins: whither I go, ye\ncannot come.\n22 Then said the Jews, Will he\nkill himself? because he\nsaith, Whither I go, ye cannot\ncome.\n23 And he said unto them, Ye\nare from beneath; I am from\nabove: ye are of this world; I\nam not of this world.\n24 I said therefore unto you,\nthat ye shall die in your\nsins: for if ye believe not\nthat I am _he_, ye shall die\nin your sins.\n25 Then said they unto him,\nWho art thou? And Jesus saith\nunto them, Even _the same_\nthat I said unto you from the\nbeginning.\n26 I have many things to say,\nand to judge of you: but he\nthat sent me, is true; and I\nspeak to the world those\nthings which I have heard of\nhim.\n27 They understood not that he\nspake to them of the Father.\n28 Then said Jesus unto them,\nWhen ye have lifted up the Son\nof man, then shall ye know\nthat I am _he_, and _that_ I\ndo nothing of myself; but as\nmy Father hath taught me, I\nspeak these things.\n29 And he that sent me is with\nme: the Father hath not left\nme alone; for I do always\nthose things that please him.\n30 As he spake these words,\nmany believed on him.(209)\n31 Then said Jesus to those\nJews which believed on him, If\nye continue in my word, _then_\nare ye my disciples indeed;\n32 And ye shall know the\ntruth, and the truth shall\nmake you free.\n33 They answered him, We be\nAbraham\u2019s seed, and were never\nin bondage to any man: how\nsayest thou, Ye shall be made\nfree?\n34 Jesus answered them,\nVerily, verily, I say unto\nyou, Whosoever committeth sin,\nis the servant of sin.\n35 And the servant abideth not\nin the house for ever, _but_\nthe Son abideth ever.\n36 If the Son therefore shall\nmake you free, ye shall be\nfree indeed.\n37 I know that ye are\nAbraham\u2019s seed; but ye seek to\nkill me, because my word hath\nno place in you.\n38 I speak that which I have\nseen with my Father: and ye do\nthat which ye have seen with\nyour father.\n39 They answered and said unto\nhim, Abraham is our father.\nJesus saith unto them, If ye\nwere Abraham\u2019s children, ye\nwould do the works of Abraham.\n40 But now ye seek to kill me,\na man that hath told you the\ntruth, which I have heard of\nGod: this did not Abraham.\n41 Ye do the deeds of your\nfather. Then said they to him,\nWe be not born of fornication;\nwe have one Father, _even_\nGod.\n42 Jesus said unto them, If\nGod were your Father, ye would\nlove me: for I proceeded forth\nand came from God; neither\ncame I of myself, but he sent\nme.\n43 Why do ye not understand my\nspeech? even because ye cannot\nhear my word.\n44 Ye are of _your_ father the\ndevil, and the lusts of your\nfather ye will do: he was a\nmurderer from the beginning,\nand abode not in the truth;\nbecause there is no truth in\nhim. When he speaketh a lie,\nhe speaketh of his own: for he\nis a liar, and the father of\nit.\n45 And because I tell you the\ntruth, ye believe me not.\n46 Which of you convinceth me\nof sin? And if I say the\ntruth, why do ye not believe\nme?\n47 He that is of God, heareth\nGod\u2019s words: ye therefore hear\n_them_ not, because ye are not\nof God.\n48 Then answered the Jews, and\nsaid unto him, Say we not well\nthat thou art a Samaritan, and\nhast a devil?\n49 Jesus answered, I have not\na devil: but I honour my\nFather, and ye do dishonour\nme.\n50 And I seek not mine own\nglory: there is one that\nseeketh and judgeth.\n51 Verily, verily, I say unto\nyou, If a man keep my saying,\nhe shall never see death.\n52 Then said the Jews unto\nhim, Now we know that thou\nhast a devil. Abraham is dead,\nand the prophets; and thou\nsayest, If a man keep my\nsaying, he shall never taste\nof death.\n53 Art thou greater than our\nfather Abraham, which is dead!\nand the prophets are dead:\nwhom makest thou thyself?\n54 Jesus answered, If I honour\nmyself, my honour is nothing:\nit is my Father that honoureth\nme, of whom ye say, that he is\nyour God.\n55 Yet ye have not known him;\nbut I know him: and if I\nshould say, I know him not, I\nshall be a liar like unto you:\nbut I know him, and keep his\nsaying.\n56 Your father Abraham\nrejoiced to see my day: and he\nsaw _it_, and was glad.\n57 Then said the Jews unto\nhim, Thou art not yet fifty\nyears old, and hast thou seen\nAbraham?\n58 Jesus said unto them,\nVerily, verily, I say unto\nyou, Before Abraham was, I am.\n59 Then took they up stones to\ncast at him: but Jesus hid\nhimself, and went out of the\ntemple, going through the\nmidst of them, and so passed\nby.\n\n\n\n\u00a7 86. A lawyer instructed. Love to our neighbour defined. Parable of the\nGood Samaritan. _Near Jerusalem_.\n\n\nLuke.\nCH. X. 25-37.\n25 And behold, a certain\nlawyer stood up, and tempted\nhim, saying, Master, what\nshall I do to inherit eternal\nlife?\n26 He said unto him, What is\nwritten in the law? how\nreadest thou?\n27 And he answering said, Thou\nshalt love the Lord thy God\nwith all thy heart, and with\nall thy soul, and with all thy\nstrength, and with all thy\nmind; and thy neighbour as\nthyself.(210)\n28 And he said unto him, Thou\nhast answered right: this do,\nand thou shalt live.(211)\n29 But he, willing to justify\nhimself, said unto Jesus, And\nwho is my neighbour?\n30 And Jesus answering, said,\nA certain _man_ went down(212)\nfrom Jerusalem to Jericho, and\nfell among thieves, which\nstripped him of his raiment,\nand wounded _him_, and\ndeparted, leaving him _half_\ndead.\n31 And by chance there came\ndown a certain priest that\nway; and when he saw him, he\npassed by on the other side.\n32 And likewise a Levite, when\nhe was at the place, came and\nlooked _on him_, and passed by\non the other side.\n33 But a certain Samaritan, as\nhe journeyed, came where he\nwas: and when he saw him, he\nhad compassion _on him_,\n34 And went to _him_, and\nbound up his wounds, pouring\nin oil and wine, and set him\non his own beast, and brought\nhim to an inn, and took care\nof him.\n35 And on the morrow, when he\ndeparted, he took out two\npence, and gave _them_ to the\nhost, and said unto him, Take\ncare of him: and whatsoever\nthou spendest more, when I\ncome again, I will repay thee.\n36 Which now of these three,\nthinkest thou, was neighbour\nunto him that fell among the\nthieves?\n37 And he said, He that shewed\nmercy on him. Then said Jesus\nunto him, Go, and do thou\nlikewise.\n\n\n\n\u00a7 87. Jesus in the house of Martha and Mary. _Bethany_.\n\n\nLuke.\nCH. X. 38-42.\n38 Now it came to pass, as\nthey went, that he entered\ninto a certain village: and a\ncertain woman, named Martha,\nreceived him into her house.\n39 And she had a sister called\nMary, which also sat at Jesus\u2019\nfeet, and heard his word.\n40 But Martha was cumbered\nabout much serving, and came\nto him, and said, Lord, dost\nthou not care that my sister\nhath left me to serve alone?\nbid her therefore that she\nhelp me.\n41 And Jesus answered, and\nsaid unto her, Martha, Martha,\nthou art careful, and troubled\nabout many things:\n42 But one thing is needful;\nand Mary hath chosen that good\npart, which shall not be taken\naway from her.\n\n\n\n\u00a7 88. The disciples again taught how to pray. _Near Jerusalem_.\n\n\nLuke.\nCH. XI. 1-13.\nAnd it came to pass, that as\nhe was praying in a certain\nplace, when he ceased, one of\nhis disciples said unto him,\nLord, teach us to pray, as\nJohn also taught his\ndisciples.\n2 And he said unto them, When\nye pray, say, Our Father which\nart in heaven, Hallowed be thy\nname. Thy kingdom come. Thy\nwill be done, as in heaven, so\nin earth.\n3 Give us day by day our daily\nbread.\n4 And forgive us our sins; for\nwe also forgive every one that\nis indebted to us. And lead us\nnot into temptation; but\ndeliver us from evil.\n5 And he said unto them, Which\nof you shall have a friend,\nand shall go unto him at\nmidnight,(213) and say unto\nhim, Friend, lend me three\nloaves:\n6 For a friend of mine in his\njourney is come to me, and I\nhave nothing to set before\nhim?\n7 And he from within shall\nanswer and say, Trouble me\nnot: the door is now shut, and\nmy children are with me in\nbed; I cannot rise and give\nthee.\n8 I say unto you, Though he\nwill not rise and give him,\nbecause he is his friend, yet\nbecause of his importunity he\nwill rise and give him as many\nas he needeth.\n9 And I say unto you, Ask, and\nit shall be given you; seek,\nand ye shall find; knock, and\nit shall be opened unto you.\n10 For every one that asketh\nreceiveth; and he that seeketh\nfindeth; and to him that\nknocketh, it shall be opened.\n11 If a son shall ask bread of\nany of you that is a father,\nwill he give him a stone? or\nif _he ask_ a fish, will he\nfor a fish give him a serpent?\n12 Or if he shall ask an egg,\nwill he offer him a scorpion?\n13 If ye then, being evil,\nknow how to give good gifts\nunto your children, how much\nmore shall _your_ heavenly\nFather give the Holy Spirit to\nthem that ask him?\n\n\n\n\u00a7 89. The Seventy return. _Jerusalem?_\n\n\nLuke.\nCH. X. 17-24.\n17 And the seventy returned\nagain with joy, saying, Lord,\neven the devils are subject\nunto us through thy name.\n18 And he said unto them, I\nbeheld Satan as lightning fall\nfrom heaven.\n19 Behold, I give unto you\npower to tread on serpents and\nscorpions, and over all the\npower of the enemy: and\nnothing shall by any means\nhurt you.\n20. Notwithstanding, in this\nrejoice not, that the spirits\nare subject unto you; but\nrather rejoice, because your\nnames are written in heaven.\n21 In that hour Jesus rejoiced\nin spirit, and said, I thank\nthee, O Father, Lord of heaven\nand earth, that thou hast hid\nthese things from the wise and\nprudent, and hast revealed\nthem unto babes: even so,\nFather; for so it seemed good\nin thy sight.\n22 All things are delivered to\nme of my Father: and no man\nknoweth who the Son is, but\nthe Father; and who the Father\nis, but the Son, and he to\nwhom the Son will reveal\n_him_.\n23 And he turned him unto\n_his_ disciples, and said\nprivately, Blessed are the\neyes which see the things that\nye see.\n24 For I tell you, That many\nprophets and kings have\ndesired to see those things\nwhich ye see, and have not\nseen _them_; and to hear those\nthings which ye hear, and have\nnot heard _them_.\n\n\n\n\u00a7 90. A man born blind is healed on the Sabbath. Our Lord\u2019s subsequent\ndiscourses. _Jerusalem_.\n\n\nJohn.\nCH. IX. 1-41. CH. X. 1-21.\nAnd as _Jesus_ passed by, he\nsaw a man which was blind from\n_his_ birth.\n2 And his disciples asked him,\nsaying, Master, who did sin,\nthis man, or his parents, that\nhe was born blind?\n3 Jesus answered, Neither hath\nthis man sinned, nor his\nparents: but that the works of\nGod should be made manifest in\nhim.\n4 I must work the works of him\nthat sent me, while it is day:\nthe night cometh, when no man\ncan work.\n5 As long as I am in the\nworld, I am the light of the\nworld.\n6 When he had thus spoken, he\nspat on the ground, and made\nclay of the spittle, and he\nanointed the eyes of the blind\nman with the clay,\n7 And said unto him, Go, wash\nin the pool of Siloam, (which\nis by interpretation, Sent.)\nHe went his way therefore, and\nwashed, and came seeing.\n8 The neighbours therefore,\nand they which before had seen\nhim that he was blind, said,\nIs not this he that sat and\nbegged?\n9 Some said, This is he:\nothers said, He is like him:\n_but_ he said, I am _he_.\n10 Therefore said they unto\nhim, How were thine eyes\nopened?\n11 He answered and said, A man\nthat is called Jesus, made\nclay, and anointed mine eyes,\nand said unto me, Go to the\npool of Siloam, and wash; and\nI went and washed, and I\nreceived sight.\n12 Then said they unto him,\nWhere is he? He said, I know\nnot.\n13 They brought to the\nPharisees him that aforetime\nwas blind.\n14 And it was the sabbath-day\nwhen Jesus made the clay, and\nopened his eyes.\n15 Then again the Pharisees\nalso asked him how he had\nreceived his sight. He said\nunto them, He put clay upon\nmine eyes, and I washed, and\ndo see.\n16 Therefore said some of the\nPharisees, This man is not of\nGod, because he keepeth not\nthe sabbath-day. Others said,\nHow can a man that is a sinner\ndo such miracles? And there\nwas a division among them.\n17 They say unto the blind man\nagain, What sayest thou of\nhim, that he hath opened thine\neyes? He said, He is a\nprophet.\n18 But the Jews did not\nbelieve concerning him, that\nhe had been blind, and\nreceived his sight, until they\ncalled the parents of him that\nhad received his sight.\n19 And they asked them,\nsaying, Is this your son, who\nye say was born blind? How\nthen doth he now see?\n20 His parents answered them\nand said, We know that this is\nour son, and that he was born\nblind:\n21 But by what means he now\nseeth, we know not; or who\nhath opened his eyes, we know\nnot: he is of age; ask him: he\nshall speak for himself.\n22 These _words_ spake his\nparents, because they feared\nthe Jews: for the Jews had\nagreed already, that if any\nman did confess that he was\nChrist, he should be put out\nof the synagogue.\n23 Therefore said his parents,\nHe is of age; ask him.\n24 Then again called they the\nman that was blind, and said\nunto him, Give God the praise:\nwe know that this man is a\nsinner.\n25 He answered and said,\nWhether he be a sinner _or\nno_, I know not: one thing I\nknow, that, whereas I was\nblind, now I see.\n26 Then said they to him\nagain, What did he to thee?\nhow opened he thine eyes?\n27 He answered them, I have\ntold you already, and ye did\nnot hear: wherefore would ye\nhear _it_ again? will ye also\nbe his disciples?\n28 Then they reviled him, and\nsaid, Thou art his disciple,\nbut we are Moses\u2019 disciples.\n29 We know that God spake unto\nMoses; _as for_ this _fellow_,\nwe know not from whence he is.\n30 The man answered and said\nunto them, Why, herein is a\nmarvellous thing, that ye know\nnot from whence he is, and\n_yet_ he hath opened mine\neyes.\n31 Now we know that God\nheareth not sinners; but if\nany man be a worshipper of\nGod, and doeth his will, him\nhe heareth.\n32 Since the world began was\nit not heard that any man\nopened the eyes of one that\nwas born blind.\n33 If this man were not of\nGod, he could do nothing.\n34 They answered and said unto\nhim, Thou wast altogether born\nin sins, and dost thou teach\nus? And they cast him out.\n35 Jesus heard that they had\ncast him out: and when he had\nfound him, he said unto him,\nDost thou believe on the Son\nof God?\n36 He answered and said, Who\nis he, Lord, that I might\nbelieve on him?\n37 And Jesus said unto him,\nThou hast both seen him, and\nit is he that talketh with\nthee.\n38 And he said, Lord, I\nbelieve. And he worshipped\nhim.\n39 And Jesus said, For\njudgment I am come into this\nworld; that they which see not\nmight see; and that they which\nsee might be made blind.\n40 And _some_ of the Pharisees\nwhich were with him heard\nthese words, and said unto\nhim, Are we blind also?\n41 Jesus said unto them, If ye\nwere blind, ye should have no\nsin: but now ye say, We see;\ntherefore your sin remaineth.\nCH. X.\nVerily, verily, I say unto\nyou, He that entereth not by\nthe door into the sheepfold,\nbut climbeth up some other\nway, the same is a thief and a\nrobber.\n2 But he that entereth in by\nthe door is the shepherd of\nthe sheep.\n3 To him the porter openeth;\nand the sheep hear his voice:\nand he calleth his own sheep\nby name, and leadeth them out.\n4 And when he putteth forth\nhis own sheep, he goeth before\nthem, and the sheep follow\nhim: for they know his voice.\n5 And a stranger will they not\nfollow, but will flee from\nhim: for they know not the\nvoice of strangers.\n6 This parable spake Jesus\nunto them: but they understood\nnot what things they were\nwhich he spake unto them.\n7 Then said Jesus unto them\nagain, Verily, verily, I say\nunto you, I am the door of the\nsheep.\n8 All that ever came before me\nare thieves and robbers: but\nthe sheep did not hear them.\n9 I am the door: by me if any\nman enter in, he shall be\nsaved, and shall go in and\nout, and find pasture.\n10 The thief cometh not, but\nfor to steal, and to kill, and\nto destroy: I am come that\nthey might have life, and that\nthey might have it more\nabundantly.\n11 I am the good shepherd: the\ngood shepherd giveth his life\nfor the sheep.\n12 But he that is a hireling,\nand not the shepherd, whose\nown the sheep are not, seeth\nthe wolf coming, and leaveth\nthe sheep, and fleeth; and the\nwolf catcheth them, and\nscattereth the sheep.\n13 The hireling fleeth,\nbecause he is a hireling, and\ncareth not for the sheep.\n14 I am the good shepherd, and\nknow my _sheep_, and am known\nof mine.\n15 As the Father knoweth me,\neven so know I the Father: and\nI lay down my life for the\nsheep.\n6 And other sheep I have,\nwhich are not of this fold:\nthem also I must bring, and\nthey shall hear my voice; and\nthere shall be one fold, _and_\none shepherd.\n17 Therefore doth my Father\nlove me, because I lay down my\nlife, that I might take it\nagain.\n18 No man taketh it from me,\nbut I lay it down of myself. I\nhave power to lay it down, and\nI have power to take it again.\nThis commandment have I\nreceived of my Father.\n19 There was a division\ntherefore again among the Jews\nfor these sayings.\n20 And many of them said, He\nhath a devil, and is mad; why\nhear ye him?\n21 Others said, These are not\nthe words of him that hath a\ndevil. Can a devil open the\neyes of the blind?\n\n\n\n\u00a7 91. Jesus at Jerusalem at the feast of dedication. He retires beyond\nJordan. _Jerusalem. Bethany beyond Jordan_.\n\n\nJohn.\nCH. X. 22-42.\n22 And it was at Jerusalem the\nfeast of the dedication, and\nit was winter.\n23 And Jesus walked in the\ntemple in Solomon\u2019s porch.\n24 Then came the Jews round\nabout him, and said unto him,\nHow long dost thou make us to\ndoubt? If thou be the Christ,\ntell us plainly.\n25 Jesus answered them, I told\nyou, and ye believed not: the\nworks that I do in my Father\u2019s\nname, they bear witness of me.\n28 But ye believe not, because\nye are not of my sheep, as I\nsaid unto you.\n27 My sheep hear my voice, and\nI know them, and they follow\nme:\n28 And I give unto them\neternal life; and they shall\nnever perish, neither shall\nany pluck them out of my hand.\n29 My Father, which gave\n_them_ me, is greater than\nall; and none is able to pluck\n_them_ out of my Father\u2019s\nhand.\n30 I and _my_ Father are one.\n31 Then the Jews took up\nstones again to stone him.\n32 Jesus answered them, Many\ngood works have I shewed you\nfrom my Father; for which of\nthose works do ye stone me?\n33 The Jews answered him,\nsaying, For a good work we\nstone thee not; but for\nblasphemy, and because that\nthou, being a man, makest\nthyself God.\n34 Jesus answered them, Is it\nnot written in your law, I\nsaid, Ye are gods?(214)\n35 If he called them gods,\nunto whom the word of God\ncame, and the scripture cannot\nbe broken;\n36 Say ye of him whom the\nFather hath sanctified, and\nsent into the world, Thou\nblasphemest; because I said, I\nam the Son of God?\n37 If I do not the works of my\nFather, believe me not.\n38 But if I do, though ye\nbelieve not me, believe the\nworks: that ye may know and\nbelieve that the Father _is_\nin me, and I in him.\n39 Therefore they sought again\nto take him; but he escaped\nout of their hand,\n40 And went away again beyond\nJordan, into the place where\nJohn at first baptized; and\nthere he abode.\n41 And many resorted unto him,\nand said, John did no miracle;\nbut all things that John spake\nof this man were true.\n42 And many believed on him\nthere.\n\n\n\n\u00a7 92. The raising of Lazarus. _Bethany_.\n\n\nJohn.\nCH. XI. 1-46.\nNow a certain man was sick,\nnamed Lazarus, of Bethany, the\ntown of Mary and her sister\nMartha.\n2 (It was _that_ Mary which\nanointed the Lord with\nointment, and wiped his feet\nwith her hair, whose brother\nLazarus was sick.)\n3 Therefore his sisters sent\nunto him, saying, Lord,\nbehold, he whom thou lovest is\nsick.\n4 When Jesus heard _that_, he\nsaid, This sickness is not\nunto death, but for the glory\nof God, that the Son of God\nmight be glorified thereby.\n5 Now Jesus loved Martha, and\nher sister, and Lazarus.\n6 When he had heard therefore\nthat he was sick, he abode two\ndays still in the same place\nwhere he was.\n7 Then after that saith he to\n_his_ disciples, Let us go\ninto Judea again.\n8 _His_ disciples say unto\nhim, Master, the Jews of late\nsought to stone thee; and\ngoest thou thither again?\n9 Jesus answered, Are there\nnot twelve hours in the day?\nIf any man walk in the day, he\nstumbleth not, because he\nseeth the light of this world.\n10 But if a man walk in the\nnight, he stumbleth, because\nthere is no light in him.\n11 These things said he: and\nafter that he saith unto them,\nOur friend Lazarus sleepeth;\nbut I go that I may awake him\nout of sleep.\n12 Then said his disciples,\nLord, if he sleep, he shall do\nwell.\n13 Howbeit Jesus spake of his\ndeath: but they thought that\nhe had spoken of taking of\nrest in sleep.\n14 Then said Jesus unto them\nplainly, Lazarus is dead.\n15 And I am glad for your\nsakes that I was not there, to\nthe intent ye may believe;\nnevertheless, let us go unto\nhim.\n16 Then said Thomas, which is\ncalled Didymus, unto his\nfellow-disciples, Let us also\ngo, that we may die with him.\n17 Then when Jesus came, he\nfound that he had _lain_ in\nthe grave four days already.\n18 (Now Bethany was nigh unto\nJerusalem, about fifteen\nfurlongs off:)\n19 And many of the Jews came\nto Martha and Mary, to comfort\nthem concerning their brother.\n20 Then Martha, as soon as she\nheard that Jesus was coming,\nwent and met him: but Mary sat\n_still_ in the house.\n21 Then said Martha unto\nJesus, Lord, if thou hadst\nbeen here, my brother had not\ndied.\n22 But I know that even now,\nwhatsoever thou wilt ask of\nGod, God will give _it_ thee.\n23 Jesus saith unto her, Thy\nbrother shall rise again.\n24 Martha saith unto him, I\nknow that he shall rise again\nin the resurrection at the\nlast day.\n25 Jesus said unto her, I am\nthe resurrection, and the\nlife: he that believeth in me,\nthough he were dead, yet shall\nhe live:\n26 And whosoever liveth, and\nbelieveth in me, shall never\ndie. Believest thou this?\n27 She saith unto him, Yea,\nLord: I believe that thou art\nthe Christ, the Son of God,\nwhich should come into the\nworld.\n28 And when she had so said,\nshe went her way, and called\nMary her sister secretly,\nsaying, The master is come,\nand calleth for thee.\n29 As soon as she heard\n_that_, she arose quickly, and\ncame unto him.\n30 Now Jesus was not yet come\ninto the town, but was in that\nplace where Martha met him.\n31 The Jews then which were\nwith her in the house, and\ncomforted her, when they saw\nMary that she rose up hastily,\nand went out, followed her,\nsaying, She goeth unto the\ngrave to weep there.\n32 Then when Mary was come\nwhere Jesus was, and saw him,\nshe fell down at his feet,\nsaying unto him, Lord, if thou\nhadst been here, my brother\nhad not died.\n33 When Jesus therefore saw\nher weeping, and the Jews also\nweeping which came with her,\nhe groaned in the spirit, and\nwas troubled,\n34 And said, Where have ye\nlaid him? They say unto him,\nLord, come and see.\n36 Jesus wept.\n36 Then said the Jews, Behold\nhow he loved him!\n37 And some of them said,\nCould not this man, which\nopened the eyes of the blind,\nhave caused that even this man\nshould not have died?\n38 Jesus therefore again\ngroaning in himself, cometh to\nthe grave. It was a cave, and\na stone lay upon it.\n39 Jesus said, Take ye away\nthe stone. Martha, the sister\nof him that was dead, saith\nunto him, Lord, by this time\nhe stinketh: for he hath been\n_dead_ four days.\n40 Jesus saith unto her, Said\nI not unto thee, that if thou\nwouldest believe, thou\nshouldest see the glory of\nGod?\n41 Then they took away the\nstone _from the place_ where\nthe dead was laid. And Jesus\nlifted up _his_ eyes, and\nsaid, Father, I thank thee\nthat thou hast heard me.\n42 And I knew that thou\nhearest me always: but because\nof the people which stand by,\nI said _it_, that they may\nbelieve that thou hast sent\nme.\n43 And when he thus had\nspoken, he cried with a loud\nvoice, Lazarus, come forth.\n44 And he that was dead came\nforth, bound hand and foot\nwith graveclothes: and his\nface was bound about with a\nnapkin. Jesus saith unto them,\nLoose him, and let him go.\n45 Then many of the Jews which\ncame to Mary, and had seen the\nthings which Jesus did,\nbelieved on him.\n46 But some of them went their\nways to the Pharisees, and\ntold them what things Jesus\nhad done.\n\n\n\n\u00a7 93. The counsel of Caiaphas against Jesus. He retires from Jerusalem.\n_Jerusalem. Ephraim_.\n\n\nJohn.\nCH. XI. 47-54.\n47 Then gathered the chief\npriests and the Pharisees a\ncouncil, and said, What do we?\nfor this man doeth many\nmiracles.\n48 If we let him thus alone,\nall _men_ will believe on him:\nand the Romans shall come, and\ntake away both our place and\nnation.\n49 And one of them, _named_\nCaiaphas, being the high\npriest that same year, said\nunto them, Ye know nothing at\nall,\n50 Nor consider that it is\nexpedient for us, that one man\nshould die for the people, and\nthat the whole nation perish\nnot.\n51 And this spake he not of\nhimself: but being high priest\nthat year, he prophesied that\nJesus should die for that\nnation;\n52 And not for that nation\nonly, but that also he should\ngather together in one the\nchildren of God that were\nscattered abroad.\n53 Then from that day forth\nthey took counsel together for\nto put him to death.\n54 Jesus therefore walked no\nmore openly among the Jews;\nbut went thence unto a country\nnear to the wilderness, into a\ncity called Ephraim, and there\ncontinued with his disciples.\n\n\n\n\u00a7 94. Jesus, beyond Jordan, is followed by multitudes. The healing of the\ninfirm woman on the Sabbath. _Valley of Jordan. Perea_.\n\n\nMatthew. Mark.\nCH. XIX. 1, 2. CH. X. 1.\nAnd it came to pass, _that_ And he arose from thence, and\nwhen Jesus had finished these cometh into the coasts of\nsayings, he departed from Judea, by the farther side of\nGalilee, and came into the Jordan: and the people resort\ncoasts of Judea, beyond unto him again; and, as he was\nJordan: wont, he taught them again.\n2 And great multitudes\nfollowed him, and he healed\nthem there.\n\nLuke.\nCH. XIII. 10-21.\n10 And he was teaching in one\nof the synagogues on the\nsabbath.\n11 And behold, there was a\nwoman which had a spirit of\ninfirmity eighteen years, and\nwas bowed together, and could\nin no wise lift up _herself_.\n12 And when Jesus saw her, he\ncalled _her to him_, and said\nunto her, Woman, thou art\nloosed from thine infirmity.\n13 And he laid _his_ hands on\nher: and immediately she was\nmade straight, and glorified\nGod.\n14 And the ruler of the\nsynagogue answered with\nindignation, because that\nJesus had healed on the\nsabbath-day, and said unto the\npeople, There are six days in\nwhich men ought to work: in\nthem therefore come and be\nhealed, and not on the\nsabbath-day.\n15 The Lord then answered him,\nand said, _Thou_ hypocrite,\ndoth not each one of you on\nthe sabbath loose his ox or\n_his_ ass from the stall, and\nlead _him_ away to watering?\n16 And ought not this woman,\nbeing a daughter of Abraham,\nwhom Satan hath bound, lo,\nthese eighteen years, be\nloosed from this bond on the\nsabbath-day?\n17 And when he had said these\nthings, all his adversaries\nwere ashamed: and all the\npeople rejoiced for all the\nglorious things that were done\nby him.\n18 Then said he, Unto what is\nthe kingdom of God like? and\nwhereunto shall I resemble it?\n19 It is like a grain of\nmustard-seed which a man took,\nand cast into his garden, and\nit grew, and waxed a great\ntree; and the fowls of the air\nlodged in the branches of it.\n20 And again he said,\nWhereunto shall I liken the\nkingdom of God?\n21 It is like leaven, which a\nwoman took and hid in three\nmeasures of meal, till the\nwhole was leavened.\n\n\n\n\u00a7 95. Our Lord goes teaching and journeying towards Jerusalem. He is\nwarned against Herod. _Perea_.\n\n\nLuke.\nCH. XIII. 22-35.\n22 And he went through the\ncities and villages, teaching,\nand journeying toward\nJerusalem.\n23 Then said one unto him,\nLord, are there few that be\nsaved? And he said unto them,\n24 Strive to enter in at the\nstrait gate: for many, I say\nunto you, will seek to enter\nin, and shall not be able.\n25 When once the Master of the\nhouse is risen up, and hath\nshut to the door, and ye begin\nto stand without, and to knock\nat the door, saying, Lord,\nLord, open unto us; and he\nshall answer and say unto you,\nI know you not whence ye are:\n26 Then shall ye begin to say,\nWe have eaten and drunk in thy\npresence, and thou hast taught\nin our streets.\n27 But he shall say, I tell\nyou, I know you not whence ye\nare; depart from me, all _ye_\nworkers of iniquity.\n28 There shall be weeping and\ngnashing of teeth, when ye\nshall see Abraham, and Isaac,\nand Jacob, and all the\nprophets, in the kingdom of\nGod, and you _yourselves_\nthrust out.\n29 And they shall come from\nthe east, and _from_ the west,\nand from the north, and _from_\nthe south, and shall sit down\nin the kingdom of God.\n30 And behold, there are last,\nwhich shall be first; and\nthere are first, which shall\nbe last.\n31 The same day there came\ncertain of the Pharisees,\nsaying unto him, Get thee out,\nand depart hence; for Herod\nwill kill thee.\n32 And he said unto them, Go\nye and tell that fox, Behold,\nI cast out devils, and I do\ncures to-day and to-morrow,\nand the third _day_ I shall be\nperfected.\n33 Nevertheless, I must work\nto-day and to-morrow, and the\n_day_ following: for it cannot\nbe that a prophet perish out\nof Jerusalem.\n34 O Jerusalem, Jerusalem,\nwhich killest the prophets,\nand stonest them that are sent\nunto thee; how often would I\nhave gathered thy children\ntogether, as a hen _doth\ngather_ her brood under _her_\nwings, and ye would not!\n35 Behold, your house is left\nunto you desolate.(215) And\nverily, I say unto you, Ye\nshall not see me, until _the\ntime_ come when ye shall say,\nBlessed _is_ he that cometh in\nthe name of the Lord.\n\n\n\n\u00a7 96. Our Lord dines with a chief Pharisee on the Sabbath. Incidents.\n_Perea_.\n\n\nLuke.\nCH. XIV. 1-24.\nAnd it came to pass, as he\nwent into the house of one of\nthe chief Pharisees to eat\nbread on the sabbath-day, that\nthey watched him.\n2 And behold, there was a\ncertain man before him which\nhad the dropsy.\n3 And Jesus answering, spake\nunto the lawyers and\nPharisees, saying, Is it\nlawful to heal on the\nsabbath-day?\n4 And they held their peace.\nAnd he took _him_, and healed\nhim, and let him go:\n5 And answered them, saying,\nWhich of you shall have an ass\nor an ox fallen into a pit,\nand will not straightway pull\nhim out on the sabbath-day?\n6 And they could not answer\nhim again to these things.\n7 And he put forth a parable\nto those which were bidden,\nwhen he marked how they chose\nout the chief rooms; saying\nunto them,\n8 When thou art bidden of any\n_man_ to a wedding, sit not\ndown in the highest room, lest\na more honourable man than\nthou be bidden of him;\n9 And he that bade thee and\nhim come and say to thee, Give\nthis man place; and thou begin\nwith shame to take the lowest\nroom.\n10 But when thou art bidden,\ngo and sit down in the lowest\nroom; that when he that bade\nthee cometh, he may say unto\nthee, Friend, go up higher:\nthen shalt thou have worship\nin the presence of them that\nsit at _meat_ with thee.\n11 For whosoever exalteth\nhimself shall be abased, and\nhe that humbleth himself shall\nbe exalted.\n12 Then said he also to him\nthat bade him, When thou\nmakest a dinner or a supper,\ncall not thy friends, nor thy\nbrethren, neither thy kinsmen,\nnor _thy_ rich neighbours;\nlest they also bid thee again,\nand a recompense be made thee.\n13 But when thou makest a\nfeast, call the poor, the\nmaimed, the lame, the blind;\n14 And thou shalt be blessed:\nfor they cannot recompense\nthee: for thou shalt be\nrecompensed at the\nresurrection of the just.\n15 And when one of them that\nsat at meat with him heard\nthese things, he said unto\nhim, Blessed _is_ he that\nshall eat bread in the kingdom\nof God.\n16 Then said he unto him, A\ncertain man made a great\nsupper, and bade many:\n17 And sent his servant at\nsupper-time, to say to them\nthat were bidden, Come, for\nall things are now ready.\n18 And they all with one\n_consent_ began to make\nexcuse. The first said unto\nhim, I have bought a piece of\nground, and I must needs go\nand see it: I pray thee have\nme excused.\n19 And another said, I have\nbought five yoke of oxen, and\nI go to prove them: I pray\nthee have me excused.\n20 And another said, I have\nmarried a wife: and therefore\nI cannot come.\n21 So that servant came, and\nshewed his lord these things.\nThen the master of the house\nbeing angry, said to his\nservant, Go out quickly into\nthe streets and lanes of the\ncity, and bring in hither the\npoor, and the maimed, and the\nhalt, and the blind.\n22 And the servant said, Lord,\nit is done as thou hast\ncommanded, and yet there is\nroom.\n23 And the lord said unto the\nservant, Go out into the\nhighways and hedges, and\ncompel _them_ to come in, that\nmy house may be filled.\n24 For I say unto you, that\nnone of those men which were\nbidden, shall taste of my\nsupper.\n\n\n\n\u00a7 97. What is required of true disciples. _Perea_.\n\n\nLuke.\nCH. XIV. 25-35.\n25 And there were great\nmultitudes with him: and he\nturned, and said unto them,\n26 If any _man_ come to me,\nand hate not his father, and\nmother, and wife, and\nchildren, and brethren, and\nsisters, yea, and his own life\nalso, he cannot be my\ndisciple.\n27 And whosoever doth not bear\nhis cross, and come after me,\ncannot be my disciple.\n28 For which of you, intending\nto build a tower, sitteth not\ndown first, and counteth the\ncost, whether he have\n_sufficient_ to finish _it_?\n29 Lest haply after he hath\nlaid the foundation, and is\nnot able to finish _it_, all\nthat behold _it_ begin to mock\nhim,\n30 Saying, This man began to\nbuild, and was not able to\nfinish.\n31 Or what king going, to make\nwar against another king,\nsitteth not down first, and\nconsulteth whether he be able\nwith ten thousand to meet him\nthat cometh against him with\ntwenty thousand?\n32 Or else, while the other is\nyet a great way off, he\nsendeth an ambassage, and\ndesireth conditions of peace.\n33 So likewise, whosoever he\nbe of you that forsaketh not\nall that he hath, he cannot be\nmy disciple.\n34 Salt _is_ good: but if the\nsalt have lost his savour,\nwherewith shall it be\nseasoned?\n35 It is neither fit for the\nland, nor yet for the\ndunghill; _but_ men cast it\nout. He that hath ears to\nhear, let him hear.\n\n\n\n\u00a7 98. Parables of the lost Sheep, &c. and of the Prodigal Son. _Perea_.\n\n\nLuke.\nCH. XV. 1-32.\nThen drew near unto him all\nthe publicans and sinners for\nto hear him.\n2 And the Pharisees and\nscribes murmured, saying, This\nman receiveth sinners, and\neateth with them.\n3 And he spake this parable\nunto them, saying,\n4 What man of you having a\nhundred sheep, if he lose one\nof them, doth not leave the\nninety and nine in the\nwilderness, and go after that\nwhich is lost, until he find\nit?\n5 And when he hath found it,\nhe layeth _it_ on his\nshoulders, rejoicing.\n6 And when he cometh home, he\ncalleth together _his_ friends\nand neighbours, saying unto\nthem, Rejoice with me; for I\nhave found my sheep which was\nlost.\n7 I say unto you, that\nlikewise joy shall be in\nheaven over one sinner that\nrepenteth, more than over\nninety and nine just persons\nwhich need no repentance.\n8 Either what woman having ten\npieces of silver, if she lose\none piece, doth not light a\ncandle, and sweep the house,\nand seek diligently till she\nfind _it_?\n9 And when she hath found\n_it_, she calleth _her_\nfriends and _her_ neighbours\ntogether, saying, Rejoice with\nme; for I have found the piece\nwhich I had lost.\n10 Likewise, I say unto you,\nThere is joy in the presence\nof the angels of God over one\nsinner that repenteth.\n11 And he said, A certain man\nhad two sons:\n12 And the younger of them\nsaid to _his_ father, Father,\ngive me the portion of goods\nthat falleth to _me_. And he\ndivided unto them _his_\nliving.\n13 And not many days after,\nthe younger son gathered all\ntogether, and took his journey\ninto a far country, and there\nwasted his substance with\nriotous living.\n14 And when he had spent all,\nthere arose a mighty famine in\nthat land; and he began to be\nin want.\n15 And he went and joined\nhimself to a citizen of that\ncountry; and he sent him into\nhis fields to feed swine.\n16 And he would fain have\nfilled his belly with the\nhusks that the swine did eat;\nand no man gave unto him.\n17 And when he came to\nhimself, he said, How many\nhired servants of my father\u2019s\nhave bread enough and to\nspare, and I perish with\nhunger!\n18 I will arise and go to my\nfather, and will say unto him,\nFather, I have sinned against\nheaven, and before thee,\n19 And am no more worthy to be\ncalled thy son: make me as one\nof thy hired servants.\n20 And he arose, and came to\nhis father. But when he was\nyet a great way off, his\nfather saw him, and had\ncompassion, and ran, and fell\non his neck, and kissed him.\n21 And the son said unto him,\nFather, I have sinned against\nheaven, and in thy sight, and\nam no more worthy to be called\nthy son.\n22 But the father said to his\nservants, Bring forth the best\nrobe, and put it on him; and\nput a ring on his hand, and\nshoes on _his_ feet:\n23 And bring hither the fatted\ncalf, and kill _it_; and let\nus eat, and be merry:\n24 For this my son was dead,\nand is alive again; he _was_\nlost, and is found. And they\nbegan to be merry.\n25 Now his elder son was in\nthe field: and as he came and\ndrew nigh to the house, he\nheard music and dancing.\n26 And he called one of the\nservants, and asked what these\nthings meant.\n27 And he said unto him, Thy\nbrother is come; and thy\nfather hath killed the fatted\ncalf, because he hath received\nhim safe and sound.\n28 And he was angry, and would\nnot go in; therefore came his\nfather out, and entreated him.\n29 And he, answering, said to\n_his_ father, Lo, these many\nyears do I serve thee, neither\ntransgressed I at any time thy\ncommandment; and yet thou\nnever gavest me a kid, that I\nmight make merry with my\nfriends:\n30 But as soon as this thy son\nwas came, which hath devoured\nthy living with harlots, thou\nhast killed for him the fatted\ncalf.\n31 And he said unto him, Son,\nthou art ever with me; and all\nthat I have is thine.\n32 It was meet that we should\nmake merry, and be glad: for\nthis thy brother was dead, and\nis alive again; and was lost,\nand is found.\n\n\n\n\u00a7 99. Parable of the Unjust Steward. _Perea_.\n\n\nLuke.\nCH. XVI. 1-13.\nAnd he said also unto his\ndisciples, There was a certain\nrich man which had a steward;\nand the same was accused unto\nhim that he had wasted his\ngoods.\n2 And he called him, and said\nunto him, How is it that I\nhear this of thee? give an\naccount of thy stewardship:\nfor thou mayest be no longer\nsteward.\n3 Then the steward said within\nhimself, What shall I do? for\nmy lord taketh away from me\nthe stewardship: I cannot dig;\nto beg I am ashamed.\n4 I am resolved what to do,\nthat when I am put out of the\nstewardship, they may receive\nme into their houses.\n5 So he called every one of\nhis lord\u2019s debtors _unto him_,\nand said unto the first, How\nmuch owest thou unto my lord?\n6 And he said, A hundred\nmeasures of oil. And he said\nunto him, Take thy bill, and\nsit down quickly, and write\nfifty.\n7 Then said he to another, And\nhow much owest thou? And he\nsaid, A hundred measures of\nwheat. And he said unto him,\nTake thy bill, and write\nfour-score.\n8 And the lord commended the\nunjust steward, because he had\ndone wisely: for the children\nof this world are in their\ngeneration wiser than the\nchildren of light.\n9 And I say unto you, Make to\nyourselves friends of the\nmammon of unrighteousness;\nthat when ye fail, they may\nreceive you into everlasting\nhabitations.\n10 He that is faithful in that\nwhich is least, is faithful\nalso in much; and he that is\nunjust in the least, is unjust\nalso in much.\n11 If therefore ye have not\nbeen faithful in the\nunrighteous mammon, who will\ncommit to your trust the true\n_riches_?\n12 And if ye have not been\nfaithful in that which is\nanother man\u2019s, who shall give\nyou that which is your own?\n13 No servant can serve two\nmasters: for either he will\nhate the one, and love the\nother; or else he will hold to\nthe one, and despise the\nother. Ye cannot serve God and\nmammon.\n\n\n\n\u00a7 100. The Pharisees reproved. Parable of the Rich Man and Lazarus.\n_Perea_.\n\n\nLuke.\nCH. XVI. 14-31.\n14 And the Pharisees also, who\nwere covetous, heard all these\nthings, and they derided him.\n15 And he said unto them, Ye\nare they which justify\nyourselves before men; but God\nknoweth your hearts: for that\nwhich is highly esteemed among\nmen, is abomination in the\nsight of God.\n16 The law and the prophets\n_were_ until John: since that\ntime the kingdom of God is\npreached, and every man\npresseth into it.\n17 And it is easier for heaven\nand earth to pass, than one\ntittle of the law to fail.\n18 Whosoever putteth away his\nwife, and marrieth another,\ncommitteth adultery; and\nwhosoever marrieth her that is\nput away from _her_ husband,\ncommitteth adultery.\n19 There was a certain rich\nman, which was clothed in\npurple and fine linen, and\nfared sumptuously every day:\n20 And there was a certain\nbeggar named Lazarus, which\nwas laid at his gate, full of\nsores,\n21 And desiring to be fed with\nthe crumbs which fell from the\nrich man\u2019s table: moreover,\nthe dogs came and licked his\nsores.\n22 And it came to pass, that\nthe beggar died, and was\ncarried by the angels into\nAbraham\u2019s bosom. The rich man\nalso died, and was buried:\n23 And in hell he lifted up\nhis eyes, being in torments,\nand seeth Abraham afar off,\nand Lazarus in his bosom.\n24 And he cried, and said,\nFather Abraham, have mercy on\nme, and send Lazarus, that he\nmay dip the tip of his finger\nin water, and cool my tongue:\nfor I am tormented in this\nflame.\n25 But Abraham said, Son,\nremember that thou in thy\nlifetime receivedst thy good\nthings, and likewise Lazarus\nevil things: but now he is\ncomforted, and thou art\ntormented.\n26 And besides all this,\nbetween us and you there is a\ngreat gulf fixed: so that they\nwhich would pass from hence to\nyou, cannot; neither can they\npass to us, that _would come_\nfrom thence.\n27 Then he said, I pray thee\ntherefore, father, that thou\nwouldest send him to my\nfather\u2019s house:\n28 For I have five brethren;\nthat he may testify unto them,\nlest they also come into this\nplace of torment.\n29 Abraham saith unto him,\nThey have Moses and the\nprophets, let them hear them.\n30 And he said, Nay, father\nAbraham: but if one went unto\nthem from the dead, they will\nrepent.\n31 And he said unto him, If\nthey hear not Moses and the\nprophets, neither will they be\npersuaded, though one rose\nfrom the dead.\n\n\n\n\u00a7 101. Jesus inculcates forbearance, faith, humility. _Perea_.\n\n\nLuke.\nCH. XVII. 1-10.\nThen said he unto his\ndisciples, It is impossible\nbut that offences will come:\nbut wo _unto him_ through whom\nthey come!\n2 It were better for him that\na millstone were hanged about\nhis neck, and he cast into the\nsea, than that he should\noffend one of these little\nones.\n3 Take heed to yourselves: If\nthy brother trespass against\nthee, rebuke him; and if he\nrepent, forgive him.\n4 And if he trespass against\nthee seven times in a day, and\nseven times in a day turn\nagain to thee, saying, I\nrepent; thou shalt forgive\nhim.\n5 And the apostles said unto\nthe Lord, Increase our faith.\n6 And the Lord said, If ye had\nfaith as a grain of\nmustard-seed, ye might say\nunto this sycamine-tree, Be\nthou plucked up by the root,\nand be thou planted in the\nsea; and it should obey you.\n7 But which of you having a\nservant ploughing, or feeding\ncattle, will say unto him by\nand by, when he is come from\nthe field, Go and sit down to\nmeat?\n8 And will not rather say unto\nhim, Make ready wherewith I\nmay sup, and gird thyself, and\nserve me, till I have eaten\nand drunken; and afterward\nthou shalt eat and drink?\n9 Doth he thank that servant,\nbecause he did the things that\nwere commanded him? I trow\nnot.\n10 So likewise ye, when ye\nshall have done all those\nthings which are commanded\nyou, say, We are unprofitable\nservants: we have done that\nwhich was our duty to do.\n\n\n\n\u00a7 102. Christ\u2019s coming will be sudden. _Perea_.\n\n\nLuke.\nCH. XVII. 20-37.\n20 And when he was demanded of\nthe Pharisees, when the\nkingdom of God should come, he\nanswered them and said, The\nkingdom of God cometh not with\nobservation.\n21 Neither shall they say, Lo\nhere! or, Lo there! for\nbehold, the kingdom of God is\nwithin you.\n22 And he said unto the\ndisciples, The days will come,\nwhen ye shall desire to see\none of the days of the Son of\nman, and ye shall not see\n_it_.\n23 And they shall say to you,\nSee here! or, See there! go\nnot after _them_, nor follow\n_them_.\n24 For as the lightning that\nlighteneth out of the one\n_part_ under heaven, shineth\nunto the other part under\nheaven; so shall also the Son\nof man be in his day.\n25 But first must he suffer\nmany things, and be rejected\nof this generation.\n26 And as it was in the days\nof Noe, so shall it be also in\nthe days of the Son of man.\n27 They did eat, they drank,\nthey married wives, they were\ngiven in marriage, until the\nday that Noe entered into the\nark, and the flood came, and\ndestroyed them all.(216)\n28 Likewise also as it was in\nthe days of Lot: they did eat,\nthey drank, they bought, they\nsold, they planted, they\nbuilded;\n29 But the same day that Lot\nwent out of Sodom, it rained\nfire and brimstone from\nheaven, and destroyed _them_\nall:(217)\n30 Even thus shall it be in\nthe day when the Son of man is\nrevealed.\n31 In that day, he which shall\nbe upon the house-top, and his\nstuff in the house, let him\nnot come down to take it away:\nand he that is in the field,\nlet him likewise not return\nback.\n32 Remember Lot\u2019s wife.(218)\n33 Whosoever shall seek to\nsave his life, shall lose it;\nand whosoever shall lose his\nlife, shall preserve it.\n34 I tell you, in that night\nthere shall be two _men_ in\none bed; the one shall be\ntaken, and the other shall be\nleft.\n35 Two _women_ shall be\ngrinding together; the one\nshall be taken, and the other\nleft.\n36 Two _men_ shall be in the\nfield; the one shall be taken,\nand the other left.\n37 And they answered and said\nunto him, Where, Lord? And he\nsaid unto them, Wheresoever\nthe body _is_, thither will\nthe eagles be gathered\ntogether.\n\n\n\n\u00a7 103. Parables. The importunate Widow. The Pharisee and Publican.\n_Perea_.\n\n\nLuke.\nCH. XVIII. 1-14.\nAnd he spake a parable unto\nthem _to this end_, that men\nought always _to_ pray, and\nnot to faint;\n2 Saying, There was in a city\na judge, which feared not God,\nneither regarded man.\n3 And there was a widow in\nthat city; and she came unto\nhim, saying, Avenge me of mine\nadversary.\n4 And he would not for a\nwhile: but afterward he said\nwithin himself, Though I fear\nnot God, nor regard man;\n5 Yet, because this widow\ntroubleth me, I will avenge\nher, lest by her continual\ncoming she weary me.\n6 And the Lord said, Hear what\nthe unjust judge saith.\n7 And shall not God avenge his\nown elect, which cry day and\nnight unto him, though he bear\nlong with them?\n8 I tell you that he will\navenge them speedily.\nNevertheless, when the Son of\nman cometh, shall he find\nfaith on the earth?\n9 And he spake this parable\nunto certain which trusted in\nthemselves that they were\nrighteous, and despised\nothers:\n10 Two men went up into the\ntemple to pray; the one a\nPharisee, and the other a\npublican.\n11 The Pharisee stood and\nprayed thus with himself, God,\nI thank thee, that I am not as\nother men _are_, extortioners,\nunjust, adulterers, or even as\nthis publican.\n12 I fast twice in the week, I\ngive tithes of all that I\npossess.\n13 And the publican, standing\nafar off, would not lift up so\nmuch as _his_ eyes unto\nheaven, but smote upon his\nbreast, saying, God be\nmerciful to me a sinner.\n14 I tell you, this man went\ndown to his house justified\n_rather_ than the other: for\nevery one that exalteth\nhimself shall be abased; and\nhe that humbleth himself shall\nbe exalted.\n\n\n\n\u00a7 104. Precepts respecting divorce. _Perea_.\n\n\nMatthew. Mark.\nCH. XIX. 3-12.(219) CH. X. 2-12.\n3 The Pharisees also came unto 2 And the Pharisees came to\nhim, tempting him, and saying him, and asked him, Is it\nunto him, Is it lawful for a lawful for a man to put away\nman to put away his wife for _his_ wife? tempting him.\nevery cause?\n4 And he answered and said 3 And he answered and said\nunto them, Have ye not unto them, What did Moses\nread,(220) that he which made command you?\n_them_ at the beginning, made\nthem male and female,\n5 And said,(221) For this 4 And they said, Moses\ncause shall a man leave father suffered to write a bill of\nand mother, and shall cleave divorcement, and to put _her_\nto his wife: and they twain away.\nshall be one flesh?\n 5 And Jesus answered and said\n unto them, For the hardness of\n your heart, he wrote you this\n precept:\n6 Wherefore they are no more 6 But from the beginning of\ntwain, but one flesh. What the creation, God made them\ntherefore God hath joined male and female.\ntogether, let not man put\nasunder.\n7 They say unto him, Why did 7 For this cause shall a man\nMoses then command to give a leave his father and mother,\nwriting of divorcement, and to and cleave to his wife;\nput her away?(222)\n8 He saith unto them, Moses, 8 And they twain shall be one\nbecause of the hardness of flesh: so then they are not\nyour hearts, suffered you to more twain, but one flesh.\nput away your wives: but from\nthe beginning it was not so.\n 9 What, therefore, God hath\n joined together, let not man\n put asunder.\n9 And I say unto you, 10 And in the house his\nWhosoever shall put away his disciples asked him again of\nwife, except _it be_ for the same _matter_.\nfornication, and shall marry\nanother, committeth adultery;\nand whoso marrieth her which\nis put away, doth commit\nadultery.\n 11 And he saith unto them,\n Whosoever shall put away his\n wife, and marry another,\n committeth adultery against\n her.\n10 His disciples say unto him, 12 And if a woman shall put\nIf the case of the man be so away her husband,(223) and be\nwith _his_ wife, it is not married to another, she\ngood to marry. committeth adultery.\n11 But he said unto them, All\n_men_ cannot receive this\nsaying, save _they_ to whom it\nis given.\n12 For there are some eunuchs,\nwhich were so born from\n_their_ mother\u2019s womb: and\nthere are some eunuchs, which\nwere made eunuchs of men: and\nthere be eunuchs, which have\nmade themselves eunuchs for\nthe kingdom of heaven\u2019s sake.\nHe that is able to receive\n_it_, let him receive it.\n\n\n\n\u00a7 105. Jesus receives and blesses little children. _Perea_.\n\n\nMatthew. Mark.\nCH. XIX. 13-15. CH. X. 13-16.\n13 Then were there brought 13 And they brought young\nunto him little children, that children to him, that he\nhe should put _his_ hands on should touch them; and _his_\nthem, and pray: and the disciples rebuked those that\ndisciples rebuked them. brought _them_.\n14 But Jesus said, Suffer 14 But when Jesus saw _it_, he\nlittle children, and forbid was much displeased, and said\nthem not, to come unto me: for unto them, Suffer the little\nof such is the kingdom of children to come unto me, and\nheaven. forbid them not: for of such\n is the kingdom of God.\n 15 Verily I say unto you,\n Whosoever shall not receive\n the kingdom of God as a little\n child, he shall not enter\n therein.\n15 And he laid _his_ hands on 16 And he took them up in his\nthem, and departed thence. arms; put _his_ hands upon\n them, and blessed them.\n\nLuke.\nCH. XVIII. 15-17.\n15 And they brought unto him\nalso infants, that he would\ntouch them: but when _his_\ndisciples saw _it_, they\nrebuked them.\n16 But Jesus called them _unto\nhim_, and said, Suffer little\nchildren to come unto me, and\nforbid them not: for of such\nis the kingdom of God.\n17 Verily, I say unto you,\nWhosoever shall not receive\nthe kingdom of God as a little\nchild, shall in no wise enter\ntherein.\n\n\n\n\u00a7 106. The rich young man. Parable of the Laborers in the Vineyard.\n_Perea_.\n\n\nMatthew. Mark.\nCH. XIX. 16-30. CH. XX 1-16. CH. X. 17-31.\n16 And behold, one came and 17 And when he was gone forth\nsaid unto him, Good Master, into the way, there came one\nwhat good thing shall I do running, and kneeled to him,\nthat I may have eternal life? and asked him, Good Master,\n what shall I do that I may\n inherit eternal life?\n17 And he said unto him, Why 18 And Jesus said unto him,\ncallest thou me good? _there Why callest thou me good?\nis_ none good but one, _that _there is_ none good, but one,\nis_, God: but if thou wilt _that is_ God.\nenter into life, keep the\ncommandments.\n18 He saith unto him, Which? 19 Thou knowest the\nJesus said, Thou shalt do no commandments, Do not commit\nmurder. Thou shalt not commit adultery, Do not kill, Do not\nadultery, Thou shalt not steal, Do not bear false\nsteal, Thou shalt not bear witness, Defraud not, Honour\nfalse witness, thy father and mother.\n19 Honour thy father and _thy_\nmother: and, Thou shalt love\nthy neighbour as thyself.(224)\n20 The young man saith unto 20 And he answered and said\nhim, All these things have I unto him, Master, all these\nkept from my youth up: what have I observed from my youth.\nlack I yet?\n21 Jesus said unto him, If 21 Then Jesus beholding him,\nthou wilt be perfect, go and loved him, and said unto him,\nsell that thou hast, and give One thing thou lackest: go thy\nto the poor, and thou shalt way, sell whatsoever thou\nhave treasure in heaven: and hast, and give to the poor,\ncome _and_ follow me. and thou shalt have treasure\n in heaven; and come, take up\n the cross, and follow me.\n22 But when the young man 22 And he was sad at that\nheard that saying, he went saying, and went away grieved:\naway sorrowful: for he had for he had great possessions.\ngreat possessions.\n23 Then said Jesus unto his 23 And Jesus looked round\ndisciples, Verily, I say unto about, and saith unto his\nyou, That a rich man shall disciples, How hardly shall\nhardly enter into the kingdom they that have riches enter\nof heaven. into the kingdom of God!\n 24 And the disciples were\n astonished at his words. But\n Jesus answereth again, and\n saith unto them, Children, how\n hard is it for them that trust\n in riches to enter into the\n kingdom of God!\n24 And again I say unto you, 25 It is easier for a camel to\nIt is easier for a camel to go go through the eye of a\nthrough the eye of a needle, needle, than for a rich man to\nthan for a rich man to enter enter into the kingdom of God.\ninto the kingdom of God.\n25 When his disciples heard 26 And they were astonished\n_it_, they were exceedingly out of measure, saying among\namazed, saying Who then can be themselves, Who then can be\nsaved? saved?\n26 But Jesus beheld _them_, 27 And Jesus, looking upon\nand said unto them, With men them, With men _it is_\nthis is impossible, but with impossible, but not with God:\nGod all things are possible. for with God all things are\n possible.\n27 Then answered Peter, and 28 Then Peter began to say\nsaid unto him, Behold, we have unto him, Lo, we have left\nforsaken all, and followed all, and have followed thee.\nthee; what shall we have\ntherefore?\n28 And Jesus said unto them, 29 And Jesus answered and\nVerily, I say unto you, That said, Verily I say unto you,\nye which have followed me in There is no man that hath left\nthe regeneration, when the Son house, or brethren, or\nof man shall sit in the throne sisters, or father, or mother,\nof his glory, ye also shall or wife, or children, or\nsit upon twelve thrones, lands, for my sake, and the\njudging the twelve tribes of gospel\u2019s,\nIsrael.\n29 And every one that hath 30 But he shall receive a\nforsaken houses, or brethren, hundred-fold now in this time,\nor sisters, or father, or houses, and brethren, and\nmother, or wife, or children, sisters, and mothers, and\nor lands, for my name\u2019s sake, children, and lands, with\nshall receive a hundred-fold, persecutions; and in the world\nand shall inherit everlasting to come, eternal life.\nlife.\n30 But many _that are_ first 31 But many _that are_ first\nshall be last, and the last shall be last; and the last\n_shall be_ first. first.\nCH. XX.\nFor the kingdom of heaven is\nlike unto a man _that is_ a\nhouseholder, which went out\nearly in the morning to hire\nlabourers into his vineyard.\n2 And when he had agreed with\nthe labourers for a penny a\nday, he sent them into his\nvineyard.\n3 And he went out about the\nthird hour, and saw others\nstanding idle in the\nmarket-place,\n4 And said unto them, Go ye\nalso into the vineyard; and\nwhatsoever is right, I will\ngive you. And they went their\nway.\n5 Again he went out about the\nsixth and ninth hour, and did\nlikewise.\n6 And about the eleventh hour\nhe went out, and found others\nstanding idle, and saith unto\nthem, Why stand ye here all\nthe day idle?\n7 They say unto him, Because\nno man hath hired us. He saith\nunto them, Go ye also into the\nvineyard; and whatsoever is\nright, _that_ shall ye\nreceive.\n8 So when evening was come,\nthe lord of the vineyard saith\nunto his steward, Call the\nlabourers, and give them\n_their_ hire, beginning from\nthe last unto the first.\n9 And when they came that\n_were hired_ about the\neleventh hour, they received\nevery man a penny.\n10 But when the first came,\nthey supposed that they should\nhave received more; and they\nlikewise received every man a\npenny.\n11 And when they had received\n_it_, they murmured against\nthe good man of the house,\n12 Saying, These last have\nwrought _but_ one hour, and\nthou hast made them equal unto\nus, which have borne the\nburden and heat of the day.\n13 But he answered one of\nthem, and said, Friend, I do\nthee no wrong: didst not thou\nagree with me for a penny?\n14 Take _that_ thine _is_, and\ngo thy way: I will give unto\nthis last, even as unto thee.\n15 Is it not lawful for me to\ndo what I will with mine own?\nis thine eye evil because I am\ngood?\n16 So the last shall be first,\nand the first last: for many\nbe called, but few chosen.\n\nLuke.\nCH. XVIII. 18-30.\n18 And a certain ruler asked\nhim, saying, Good Master, what\nshall I do to inherit eternal\nlife?\n19 And Jesus said unto him,\nWhy callest thou me good? none\n_is_ good, save one, _that is_\nGod.\n20 Thou knowest the\ncommandments, Do not commit\nadultery, Do not kill, Do not\nsteal, Do not bear false\nwitness, Honour thy father and\nthy mother.\n21 And he said, All these have\nI kept from my youth up.\n22 Now, when Jesus heard these\nthings, he said unto him, Yet\nlackest thou one thing: sell\nall that thou hast, and\ndistribute unto the poor, and\nthou shalt have treasure in\nheaven: and come, follow me.\n23 And when he heard this, he\nwas very sorrowful: for he was\nvery rich.\n24 And when Jesus saw that he\nwas very sorrowful, he said,\nHow hardly shall they that\nhave riches enter into the\nkingdom of God!\n25 For it is easier for a\ncamel to go through a needle\u2019s\neye, than for a rich man to\nenter into the kingdom of God!\n26 And they that heard _it_,\nsaid, Who then can be saved?\n27 And he said, The things\nwhich are impossible with men,\nare possible with God.\n28 Then Peter said, Lo, we\nhave left all, and followed\nthee.\n29 And he said unto them,\nVerily, I say unto you, There\nis no man that hath left\nhouse, or parents, or\nbrethren, or wife, or\nchildren, for the kingdom of\nGod\u2019s sake,\n30 Who shall not receive\nmanifold more in this present\ntime, and in the world to come\nlife everlasting.\n\n\n\n\u00a7 107. Jesus a third time foretels his Death and Resurrection. (See \u00a7 74,\n\u00a7 77.) _Perea_.\n\n\nMatthew. Mark.\nCH. XX. 17-19. CH. X. 32-34.\n17 And Jesus, going up to 32 And they were in the way,\nJerusalem, took the twelve going up to Jerusalem; and\ndisciples apart in the way, Jesus went before them: and\nand said unto them, they were amazed; and as they\n followed, they were afraid.\n And he took again the twelve,\n and began to tell them what\n things should happen unto him.\n18 Behold, we go up to 33 _Saying_, Behold, we go up\nJerusalem; and the Son of man to Jerusalem; and the Son of\nshall be betrayed unto the man shall be delivered unto\nchief priests, and unto the the chief priests, and unto\nscribes, and they shall the scribes; and they shall\ncondemn him to death, condemn him to death, and\n shall deliver him to the\n Gentiles;\n19 And shall deliver him to 34 And they shall mock him,\nthe Gentiles to mock, and to and shall scourge him, and\nscourge, and to crucify _him_: shall spit upon him, and shall\nand the third day he shall kill him: and the third day he\nrise again. shall rise again.\n\nLuke.\nCH. XVIII. 31-34.\n31 Then he took _unto him_ the\ntwelve, and said unto them,\nBehold, we go up to Jerusalem,\nand all things that are\nwritten by the prophets\nconcerning the Son of man\nshall be accomplished.\n32 For he shall be delivered\nunto the Gentiles, and shall\nbe mocked, and spitefully\nentreated, and spitted on;\n33 And they shall scourge\n_him_, and put him to death:\nand the third day he shall\nrise again.\n34 And they understood none of\nthese things: and this saying\nwas hid from them, neither\nknew they the things which\nwere spoken.\n\n\n\n\u00a7 108. James and John prefer their ambitious request. _Perea_.\n\n\nMatthew. Mark.\nCH. XX. 20-28. CH. X. 35-45.\n20 Then came to him the mother 35 And James and John, the\nof Zebedee\u2019s children, with sons of Zebedee, come unto\nher sons, worshipping _him_, him, saying, Master, we would\nand desiring a certain thing that thou shouldest do for us\nof him. whatsoever we shall desire.\n21 And he said unto her, What 36 And he said unto them, What\nwilt thou? She saith(225) unto would ye that I should do for\nhim, Grant that these my two you?\nsons may sit, the one on thy\nright hand, and the other on\nthe left, in thy kingdom.\n 37 They said unto him, Grant\n unto us that we may sit, one\n on thy right hand, and the\n other on thy left hand, in thy\n glory.\n22 But Jesus answered and 38 But Jesus said unto them,\nsaid, Ye know not what ye ask. Ye know not what ye ask: can\nAre ye able to drink of the ye drink of the cup that I\ncup that I shall drink of, and drink of? and be baptized with\nto be baptized with the the baptism that I am baptized\nbaptism that I am baptized with?\nwith? They say unto him, We\nare able.\n23 And he saith unto them, Ye 39 And they said unto him, We\nshall drink indeed of my cup, can. And Jesus said unto them,\nand be baptized with the Ye shall indeed drink of the\nbaptism that I am baptized cup that I drink of; and with\nwith; but, to sit on my right the baptism that I am baptized\nhand, and on my left, is not withal shall ye be baptized:\nmine to give, but _it shall be\ngiven to them_ for whom it is\nprepared of my Father.\n 40 But to sit on my right hand\n and on my left hand, is not\n mine to give; but _it shall be\n given to them_ for whom it is\n prepared.\n24 And when the ten heard 41 And when the ten heard\n_it_, they were moved with _it_, they began to be much\nindignation against the two displeased with James and\nbrethren. John.\n25 But Jesus called them _unto 42 But Jesus called them _to\nhim_, and said, Ye know that him_, and saith unto them, Ye\nthe princes of the Gentiles know that they which are\nexercise dominion over them, accounted to rule over the\nand they that are great Gentiles, exercise lordship\nexercise authority upon them. over them; and their great\n ones exercise authority upon\n them.\n26 But it shall not be so 43 But so shall it not be\namong you: but whosoever will among you: but whosoever will\nbe great among you, let him be be great among you, shall be\nyour minister; your minister:\n27 And whosoever will be chief 44 And whosoever of you will\namong you, let him be your be the chiefest, shall be\nservant: servant of all.\n28 Even as the Son of man came 45 For even the Son of man\nnot to be ministered unto, but came not to be ministered\nto minister, and to give his unto, but to minister, and to\nlife a ransom for many. give his life a ransom for\n many.\n\n\n\n\u00a7 109. The healing of two blind men near Jericho.\n\n\nMatthew. Mark.\nCH. XX. 29-34. CH. X. 46-52.\n29 And as they departed from 46 And they came to Jericho:\nJericho, a great multitude and as he went out of Jericho\nfollowed him. with his disciples, and a\n great number of people, blind\n Bartimeus, the son of Timeus,\n sat by the highway side,\n begging.\n30 And behold, two blind men 47 And when he heard that it\nsitting by the wayside, when was Jesus of Nasareth, he\nthey heard that Jesus passed began to cry out and say,\nby, cried out, saying, Have Jesus, _thou_ son of David,\nmercy on us, O Lord, _thou_ have mercy on me.\nson of David.\n31 And the multitude rebuked 48 And many charged him that\nthem, because they should hold he should hold his peace: but\ntheir peace: but they cried he cried the more a great\nthe more, saying, Have mercy deal, _Thou_ son of David,\non us, O Lord, _thou_ son of have mercy on me.\nDavid.\n32 And Jesus stood still, and 49 And Jesus stood still, and\ncalled them, and said, What commanded him to be called:\nwill ye that I shall do unto and they call the blind man,\nyou? saying unto him, Be of good\n comfort, rise; he calleth\n thee.\n 50 And he, casting away his\n garment, rose, and came to\n Jesus.\n33 They say unto him, Lord, 51 And Jesus answered and said\nthat our eyes may be opened. unto him, What wilt thou that\n I should do unto thee? The\n blind man said unto him, Lord,\n that I might receive my sight.\n34 So Jesus had compassion _on 52 And Jesus said unto him, Go\nthem_, and touched their eyes: thy way; thy faith hath made\nand immediately their eyes thee whole. And immediately he\nreceived sight, and they received his sight, and\nfollowed him. followed Jesus in the way.\n\nLuke.\nCH. XVIII. 35-43. CH. XIX. 1.\n35 And it came to pass, that\nas he was come nigh(226) unto\nJericho, a certain blind man\nsat by the wayside begging;\n36 And hearing the multitude\npass by, he asked what it\nmeant.\n37 And they told him, that\nJesus of Nazareth passeth by.\n38 And he cried, saying,\nJesus, _thou_ son of David,\nhave mercy on me.\n39 And they which went before\nrebuked him, that he should\nhold his peace: but he cried\nso much the more, _Thou_ son\nof David, have mercy on me.\n40 And Jesus stood and\ncommanded him to be brought\nunto him: and when he was come\nnear, he asked him,\n41 Saying, What wilt thou that\nI shall do unto thee? And he\nsaid, Lord, that I may receive\nmy sight.\n42 And Jesus said unto him,\nReceive thy sight: thy faith\nhath saved thee.\n43 And immediately he received\nhis sight, and followed him,\nglorifying God: and all the\npeople, when they saw _it_,\ngave praise unto God.\nCH. XIX.\nAnd _Jesus_ entered and passed\nthrough Jericho.\n\n\n\n\u00a7 110. The visit to Zaccheus. Parable of the ten Min\u00e6. _Jericho_.\n\n\nLuke.\nCH. XIX. 2-28.\n2 And behold _there was_ a man\nnamed Zaccheus, which was the\nchief among the publicans, and\nhe was rich.\n3 And he sought to see Jesus\nwho he was; and could not for\nthe press, because he was\nlittle of stature.\n4 And he ran before, and\nclimbed up into a\nsycamore-tree to see him; for\nhe was to pass that _way_.\n5 And when Jesus came to the\nplace, he looked up, and saw\nhim, and said unto him,\nZaccheus, make haste, and come\ndown: for to-day I must abide\nat thy house.\n6 And he made haste, and came\ndown, and received him\njoyfully.\n7 And when they saw _it_, they\nall murmured, saying, That he\nwas gone to be guest with a\nman that is a sinner.\n8 And Zaccheus stood, and said\nunto the Lord; Behold, Lord,\nthe half of my goods I give to\nthe poor; and if I have taken\nany thing from any man, by\nfalse accusation, I restore\n_him_ four-fold.\n9 And Jesus said unto him,\nThis day is salvation come to\nthis house, forasmuch as he\nalso is a son of Abraham.\n10 For the Son of man is come\nto seek and to save that which\nwas lost.\n11 And as they heard these\nthings, he added and spake a\nparable, because he was nigh\nto Jerusalem, and because they\nthought that the kingdom of\nGod should immediately appear.\n12 He said therefore, A\ncertain nobleman went into a\nfar country to receive for\nhimself a kingdom, and to\nreturn.(227)\n13 And he called his ten\nservants, and delivered them\nten pounds, and said unto\nthem, Occupy till I come.\n14 But his citizens hated him,\nand sent a message after him,\nsaying, We will not have this\n_man_ to reign over us.\n15 And it came to pass, that\nwhen he was returned, having\nreceived the kingdom, then he\ncommanded these servants to be\ncalled unto him, to whom he\nhad given the money, that he\nmight know how much every man\nhad gained by trading.\n16 Then came the first,\nsaying, Lord, thy pound hath\ngained ten pounds.\n17 And he said unto him, Well,\nthou good servant: because\nthou hast been faithful in a\nvery little, have thou\nauthority over ten cities.\n18 And the second came,\nsaying, Lord, thy pound hath\ngained five pounds.\n19 And he said likewise to\nhim, Be thou also over five\ncities.\n20 And another came, saying,\nLord, behold _here is_ thy\npound, which I have kept laid\nup in a napkin:\n21 For I feared thee, because\nthou art an austere man: thou\ntakest up that thou layedst\nnot down, and reapest that\nthou didst not sow.\n22 And he saith unto him, Out\nof thine own mouth will I\njudge thee, _thou_ wicked\nservant. Thou knewest that I\nwas an austere man, taking up\nthat I laid not down, and\nreaping that I did not sow:\n23 Wherefore then gavest not\nthou my money into the bank,\nthat at my coming I might have\nrequired mine own with usury?\n24 And he said unto them that\nstood by, Take from him the\npound, and give _it_ to him\nthat hath ten pounds.\n25 (And they said unto him,\nLord, he hath ten pounds.)\n26 For I say unto you, That\nunto every one which hath,\nshall be given; and from him\nthat hath not, even that he\nhath shall be taken away from\nhim.\n27 But those mine enemies,\nwhich would not that I should\nreign over them, bring hither,\nand slay _them_ before me.\n28 And when he had thus\nspoken, he went before,\nascending up to Jerusalem.\n\n\n\n\u00a7 111. Jesus arrives at Bethany six days before the Passover. _Bethany_.\n\n\nJohn.\nCH. XI. 55-57. CH. XII. 1,\n9-11.\n55 And the Jews\u2019 passover was\nnigh at hand: and many went\nout of the country up to\nJerusalem before the passover,\nto purify themselves.\n56 Then sought they for Jesus,\nand spake among themselves, as\nthey stood in the temple, What\nthink ye, that he will not\ncome to the feast?\n57 Now both the chief priests\nand the Pharisees had given a\ncommandment, that, if any man\nknew where he were, he should\nshew _it_, that they might\ntake him.\nCH. XII.\nTHEN Jesus, six days before\nthe passover, came to Bethany,\nwhere Lazarus was which had\nbeen dead, whom he raised from\nthe dead.\n9 Much people of the Jews\ntherefore knew that he was\nthere: and they came, not for\nJesus\u2019 sake only, but that\nthey might see Lazarus also,\nwhom he had raised from the\ndead.\n10 But the chief priests\nconsulted that they might put\nLazarus also to death;\n11 Because that by reason of\nhim many of the Jews went\naway, and believed on Jesus.\n\n\n\n\nPart VII. Our Lord\u2019s Public Entry Into Jerusalem, And The Subsequent\nTransactions Before The Fourth Passover.\n\n\nTIME. _Five days._\n\n\n\n\u00a7 112. Our Lord\u2019s public entry into Jerusalem. (First Day Of The Week.)\n_Bethany. Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXI. 1-11, 14-17. CH. XI. 1-11.\nAnd when they drew nigh unto And when they came nigh to\nJerusalem, and were come to Jerusalem, unto Bethphage, and\nBethphage, unto the mount of Bethany, at the mount of\nOlives, then sent Jesus two Olives, he sendeth forth two\ndisciples, of his disciples,\n2 Saying unto them, Go into 2 And saith unto them, Go your\nthe village over against you, way into the village over\nand straightway ye shall find against you: and as soon as ye\nan _ass_ tied, and a colt with be entered into it, ye shall\nher: loose _them_, and bring find a colt tied, whereon\n_them_ unto me. never man sat; loose him, and\n bring _him_.\n3 And if any _man_ say aught 3 And if any man say unto you,\nunto you, ye shall say, The Why do ye this? say ye that\nLord hath need of them; and the Lord hath need of him; and\nstraightway he will send them. straightway he will send him\n hither.\n4 All this was done, that it\nmight be fulfilled which was\nspoken by the prophet,\nsaying,(228)\n5 Tell ye the daughter of\nSion, Behold, thy King cometh\nunto thee, meek, and sitting\nupon an ass, and a colt the\nfoal of an ass.\n6 And the disciples went, and 4 And they went their way and\ndid as Jesus commanded them, found the colt tied by the\n door without, in a place where\n two ways met; and they loose\n him.\n 5 And certain of them that\n stood there said unto them,\n What do ye, loosing the colt?\n 6 And they said unto them even\n as Jesus had commanded: and\n they let them go.\n7 And brought the ass and the 7 And they brought the colt to\ncolt, and put on them their Jesus, and cast their garments\nclothes,(229) and they set on him; and he sat upon him.\n_him_ thereon.\n8 And a very great multitude 8 And many spread their\nspread their garments in the garments in the way: and\nway: others cut down branches others cut down branches off\nfrom the trees, and strewed the trees, and strewed _them_\n_them_ in the way. in the way.\n9 And the multitudes that went 9 And they that went before,\nbefore, and that followed, and they that followed, cried,\ncried, saying, Hosanna to the saying, Hosanna: Blessed _is_\nSon of David: Blessed _is_ he he that cometh in the name of\nthat cometh in the name of the the Lord.\nLord: Hosanna in the highest.\n 10 Blessed _be_ the kingdom of\n our father David, that cometh\n in the name of the Lord:\n Hosanna in the highest.\n10 And when he was come into\nJerusalem, all the city was\nmoved, saying, Who is this?\n11 And the multitude said,\nThis is Jesus the prophet of\nNazareth of Galilee.\n14 And the blind and the lame\ncame to him in the temple; and\nhe healed them.\n15 And when the chief priests\nand scribes saw the wonderful\nthings that he did, and the\nchildren crying in the temple,\nand saying, Hosanna to the son\nof David; they were sore\ndispleased,\n16 And said unto him, Hearest\nthou what these say? And Jesus\nsaith unto them, Yea: have ye\nnever read, Out of the mouth\nof babes and sucklings thou\nhast perfected praise?(230)\n17 And he left them, and went 11 And Jesus entered into\nout of the city into Bethany, Jerusalem, and into the\nand he lodged there. temple: and when he had looked\n round about upon all things,\n and now the even-tide was\n come, he went out unto\n Bethany, with the twelve.\n\nLuke. John.\nCH. XIX. 29-44. CH. XII. 12-19.\n29 And it came to pass, when 12 On the next day, much\nhe was come nigh to Bethphage people that were come to the\nand Bethany, at the mount feast, when they heard that\ncalled _the mount_ of Olives, Jesus was coming to Jerusalem,\nhe sent two of his disciples,\n30 Saying, Go ye into the\nvillage over against _you_; in\nthe which at your entering ye\nshall find a colt tied,\nwhereon yet never man sat:\nloose him, and bring _him\nhither_.\n31 And if any man ask you, Why\ndo ye loose _him_? thus shall\nye say unto him, Because the\nLord hath need of him.\n32 And they that were sent\nwent their way, and found even\nas he had said unto them.\n33 And as they were loosing\nthe colt, the owners thereof\nsaid unto them, Why loose ye\nthe colt?\n34 And they said, The Lord\nhath need of him.\n35 And they brought him to\nJesus: and they cast their\ngarments upon the colt and\nthey set Jesus thereon.\n36 And as he went, they spread\ntheir clothes in the way.\n37 And when he was come nigh, 13 Took branches of\neven now at the descent of the palm-trees, and went forth to\nmount of Olives, the whole meet him, and cried, Hosanna;\nmultitude of the disciples Blessed _is_ the King of\nbegan to rejoice and praise Israel that cometh in the name\nGod with a loud voice for all of the Lord.(231)\nthe mighty works that they had\nseen;\n38 Saying, Blessed _be_ the 14 And Jesus, when he had\nKing that cometh in the name found a young ass, sat\nof the Lord: Peace in heaven, thereon; as it is written,\nand glory in the highest.\n 15 Fear not, daughter of Sion:\n behold, thy King cometh,\n sitting on an ass\u2019s colt.\n 16 These things understood not\n his disciples at the first:\n but when Jesus was glorified,\n then remembered they that\n these things were written of\n him, and _that_ they had done\n these things unto him.\n 17 The people therefore that\n was with him when he called\n Lazarus out of his grave, and\n raised him from the dead, bare\n record.\n 18 For this cause the people\n also met him, for that they\n heard that he had done this\n miracle.\n39 And some of the Pharisees 19 The Pharisees therefore\nfrom among the multitude said said among themselves,\nunto him, Master, rebuke thy Perceive ye how ye prevail\ndisciples. nothing? behold, the world is\n gone after him.\n40 And he answered and said\nunto them, I tell you, that if\nthese should hold their peace,\nthe stones would immediately\ncry out.\n41 And when he was come near,\nhe beheld the city, and wept\nover it.\n42 Saying, If thou hadst\nknown, even thou, at least in\nthis thy day, the things\n_which belong_ unto thy peace!\nbut now they are hid from\nthine eyes.\n43 For the days shall come\nupon thee, that thine enemies\nshall cast a trench about\nthee, and compass thee round,\nand keep thee in on every\nside,\n44 And shall lay thee even\nwith the ground, and thy\nchildren within thee: and they\nshall not leave in thee one\nstone upon another: because\nthou knewest not the time of\nthy visitation.\n\n\n\n\u00a7 113. The barren Fig-tree. The cleansing of the Temple. (Second Day Of\nThe Week.) _Bethany. Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXI. 12, 13, 18, 19. CH. XI. 12-19.\n18 Now in the morning, as he 12 And on the morrow, when\nreturned into the city, he they were come from Bethany,\nhungered. he was hungry.\n19 And when he saw a fig-tree 13 And seeing a fig-tree afar\nin the way, he came to it, and off, having leaves, he came,\nfound nothing thereon, but if haply he might find any\nleaves only, and said unto it, thing thereon: and when he\nLet no fruit grow on thee came to it, he found nothing\nhenceforward for ever. And but leaves: for the time of\npresently the fig-tree figs was not _yet_.\nwithered away.\n 14 And Jesus answered and said\n unto it, No man eat fruit of\n thee hereafter for ever. And\n his disciples heard _it_.\n12 And Jesus went into the 15 And they come to Jerusalem:\ntemple of God, and cast out and Jesus went into the\nall them that sold and bought temple, and began to cast out\nin the temple, and overthrew them that sold and bought in\nthe tables of the the temple, and overthrew the\nmoney-changers, and the seats tables of the money-changers,\nof them that sold doves, and the seats of them that\n sold doves:\n 16 And would not suffer that\n any man should carry _any_\n vessel through the temple.\n13 And said unto them, It is 17 And he taught, saying unto\nwritten,(232) My house shall them, Is it not written, My\nbe called the house of prayer, house shall be called, of all\nbut ye have made it a den of nations, the house of prayer?\nthieves. but ye have made it a den of\n thieves.\n 18 And the scribes and chief\n priests heard _it_, and sought\n how they might destroy him:\n for they feared him, because\n all the people was astonished\n at his doctrine.\n 19 And when even was come, he\n went out of the city.\n\nLuke.\nCH. XIX. 45-48. CH. XXI. 37,\n38.\n45 And he went into the\ntemple, and began to cast out\nthem that sold therein, and\nthem that bought,\n46 Saying unto them, It is\nwritten, My house is the house\nof prayer, but ye have made it\na den of thieves.\n47 And he taught daily in the\ntemple. But the chief priests,\nand the scribes, and the chief\nof the people sought to\ndestroy him,\n48 And could not find what\nthey might do: for all the\npeople were very attentive to\nhear him.\nCH. XXI.\n37 And in the day-time he was\nteaching in the temple; and at\nnight he went out, and abode\nin the mount that is called\n_the mount_ of Olives.\n38 And all the people came\nearly in the morning to him in\nthe temple, for to hear him.\n\n\n\n\u00a7 114. The barren Fig-tree withers away. (Third Day Of The Week.) _Between\nBethany and Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXI. 20-22. CH. XI. 20-26.\n 20 And in the morning, as they\n passed by, they saw the\n fig-tree dried up from the\n roots.\n20 And when the disciples(233) 21 And Peter calling to\nsaw _it_, they marvelled, remembrance, saith unto him,\nsaying, How soon is the Master, behold, the fig-tree\nfig-tree withered away! which thou cursed is withered\n away.\n21 Jesus answered and said 22 And Jesus answering, saith\nunto them, Verily, I say unto unto them, Have faith in God.\nyou, If ye have faith, and\ndoubt not, ye shall not only\ndo this _which is done_ to the\nfig-tree, but also, if ye\nshall say unto this mountain,\nBe thou removed, and be thou\ncast into the sea; it shall be\ndone.\n 23 For verily I say unto you,\n That whosoever shall say unto\n this mountain, Be thou\n removed, and be thou cast into\n the sea; and shall not doubt\n in his heart, but shall\n believe that those things\n which he saith shall come to\n pass; he shall have whatsoever\n he saith.\n22 And all things whatsoever 24 Therefore I say unto you,\nye shall ask in prayer, What things soever ye desire\nbelieving, ye shall receive. when ye pray, believe that ye\n receive _them_, and ye shall\n have _them_.\n 25 And when ye stand praying,\n forgive, if ye have aught\n against any: that your Father\n also which is in heaven may\n forgive you your trespasses.\n 26 But if ye do not forgive,\n neither will your Father which\n is in heaven forgive your\n trespasses.\n\n\n\n\u00a7 115. Christ\u2019s authority questioned. Parable of the two Sons. (Third Day\nOf The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXI. 23-32. CH. XI. 27-33.\n23 And when he was come into 27 And they come again to\nthe temple, the chief priests Jerusalem: and as he was\nand the elders of the people walking in the temple, there\ncame unto him as he was come to him the chief priests,\nteaching, and said, By what and the scribes, and the\nauthority doest thou these elders,\nthings? and who gave thee this\nauthority?\n 28 And say unto him, By what\n authority doest thou these\n things? and who gave thee this\n authority to do these things?\n24 And Jesus answered and said 29 And Jesus answered and said\nunto them, I also will ask you unto them, I will also ask of\none thing, which if ye tell you one question, and answer\nme, I in like wise will tell me, and I will tell you by\nyou by what authority I do what authority I do these\nthese things. things.\n25 The baptism of John, whence 30 The baptism of John, was\nwas it? from heaven, or of _it_ from heaven, or of men?\nmen? And they reasoned with answer me.\nthemselves, saying, If we\nshall say, From heaven; he\nwill say unto us, Why did ye\nnot then believe him?\n 31 And they reasoned with\n themselves, saying, If we\n shall say, From heaven; he\n will say, Why then did ye not\n believe him?\n26 But if we shall say, Of 32 But if we shall say, Of\nmen; we fear the people: for men; they feared the people:\nall hold John as a prophet. for all _men_ counted John,\n that he was a prophet indeed.\n27 And they answered Jesus, 33 And they answered and said\nand said, We cannot tell. And unto Jesus, We cannot tell.\nhe said unto them, Neither And Jesus answering saith unto\ntell I you by what authority I them, Neither do I tell you by\ndo these things. what authority I do these\n things.\n28 But what think ye? A\n_certain_ man had two sons;\nand he came to the first, and\nsaid, Son, go work to-day in\nmy vineyard.\n29 He answered and said, I\nwill not; but afterward he\nrepented, and went.\n30 And he came to the second,\nand said likewise. And he\nanswered and said, I _go_,\nsir: and went not.\n31 Whether of them twain did\nthe will of _his_ father? They\nsay unto him, The first. Jesus\nsaith unto them, Verily I say\nunto you, That the publicans\nand the harlots go into the\nkingdom of God before you.\n32 For John came unto you in\nthe way of righteousness, and\nye believed him not: but the\npublicans and the harlots\nbelieved him: and ye, when ye\nhad seen _it_, repented not\nafterward, that ye might\nbelieve him.\n\nLuke.\nCH. XX. 1-8.\nAnd it came to pass, _that_ on\none of those days, as he\ntaught the people in the\ntemple, and preached the\ngospel, the chief priests and\nthe scribes came upon _him_,\nwith the elders,\n2 And spake unto him, saying,\nTell us, By what authority\ndoest thou these things? or\nwho is he that gave thee this\nauthority?\n3 And he answered and said\nunto them, I will also ask you\none thing; and answer me:\n4 The baptism of John, was it\nfrom heaven, or of men?\n5 And they reasoned with\nthemselves, saying, If we\nshall say, From heaven; he\nwill say, Why then believed ye\nhim not?\n6 But and if we say, Of men;\nall the people will stone us:\nfor they be persuaded that\nJohn was a prophet.\n7 And they answered, That they\ncould not tell whence _it\nwas_.\n8 And Jesus said unto them,\nNeither tell I you by what\nauthority I do these things.\n\n\n\n\u00a7 116. Parable of the wicked husbandmen. (Third Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXI. 33-46. CH. XII.\n33 Hear another parable; There And he began to speak unto\nwas a certain householder, them by parables. A _certain_\nwhich planted a vineyard, and man planted a vineyard, and\nhedged it round about, and set an hedge about _it_, and\ndigged a wine-press in it, and digged a _place for_ the\nbuilt a tower, and let it out wine-fat, and built a tower,\nto husbandmen, and went into a and let it out to husbandmen,\nfar country: and went into a far country.\n34 And when the time of the 2 And at the season he sent to\nfruit drew near, he sent his the husbandmen a servant,(235)\nservants(234) to the that he might receive from the\nhusbandmen, that they might husbandmen of the fruit of the\nreceive the fruits of it. vineyard.\n35 And the husbandmen took his 3 And they caught _him_, and\nservants, and beat one, and beat him, and sent _him_ away\nkilled another, and stoned empty.\nanother.\n36 Again he sent other 4 And again he sent unto them\nservants more than the first: another servant: and at him\nand they did unto them they cast stones, and wounded\nlikewise. _him_ in the head, and sent\n _him_ away shamefully handled.\n 5 And again he sent another;\n and him they killed, and many\n others; beating some, and\n killing some.\n37 But last of all, he sent 6 Having yet therefore one\nunto them his son, saying, son, his well-beloved, he sent\nThey will reverence my son. him also last unto them,\n saying, They will reverence my\n son.\n38 But when the husbandmen saw 7 But those husbandmen said\nthe son, they said among among themselves, This is the\nthemselves, This is the heir; heir; come, let us kill him,\ncome, let us kill him, and let and the inheritance shall be\nus seize on his inheritance. ours.\n39 And they caught him, and 8 And they took him, and\ncast _him_ out of the killed _him_, and cast _him_\nvineyard, and slew _him_. out of the vineyard.\n40 When the lord therefore of 9 What shall therefore the\nthe vineyard cometh, what will lord of the vineyard do? He\nhe do unto those husbandmen? will come and destroy the\n husbandmen, and will give the\n vineyard unto others.\n41 They say unto him, He will\nmiserably destroy those wicked\nmen, and will let out _his_\nvineyard unto other\nhusbandmen, which shall render\nhim the fruits in their\nseasons.\n42 Jesus saith unto them, Did 10 And have ye not read this\nye never read in the scripture; The stone which the\nscriptures, The stone which builders rejected is become\nthe builders rejected, the the head of the corner:\nsame is become the head of the\ncorner: this is the Lord\u2019s\ndoing, and it is marvellous in\nour eyes?(236)\n43 Therefore say I unto you, 11 This was the Lord\u2019s doing,\nThe kingdom of God shall be and it is marvellous in our\ntaken from you, and given to a eyes?\nnation bringing forth the\nfruits thereof.\n43 Therefore say I unto you,\nThe kingdom of God shall be\ntaken from you, and given to a\nnation bringing forth the\nfruits thereof.\n44 And whosoever shall fall on\nthis stone, shall be broken:\nbut on whomsoever it shall\nfall, it will grind him to\npowder.(237)\n45 And when the chief priests 12 And they sought to lay hold\nand Pharisees had heard his on him, but feared the people;\nparables, they perceived that for they knew that he had\nhe spake of them. spoken the parable against\n them: and they left him, and\n went their way.\n46 But when they sought to lay\nhands on him, they feared the\nmultitude, because they took\nhim for a prophet.\n\nLuke.\nCH. XX. 9-19.\n9 Then began he to speak to\nthe people this parable: A\ncertain man planted a\nvineyard, and let it forth to\nhusbandmen, and went into a\nfar Country for a long time.\n10 And at the season he sent a\nservant to the husbandmen,\nthat they should give him of\nthe fruit of the vineyard: but\nthe husbandmen beat him, and\nsent _him_ away empty.\n11 And again he sent another\nservant: and they beat him\nalso, and entreated _him_\nshamefully, and sent him away\nempty.\n12 And again he sent a third:\nand they wounded him also, and\ncast _him_ out.\n13 Then said the lord of the\nvineyard, What shall I do? I\nwill send my beloved son: it\nmay be they will reverence\n_him_ when they see him.\n14 But when the husbandmen saw\nhim, they reasoned among\nthemselves, saying, This is\nthe heir: come, let us kill\nhim, that the inheritance may\nbe ours.\n15 So they cast him out of the\nvineyard, and killed _him_.\nWhat therefore shall the lord\nof the vineyard do unto them?\n16 He shall come and destroy\nthese husbandmen, and shall\ngive the vineyard to others.\nAnd when they heard it, they\nsaid, God forbid.\n17 And he beheld them, and\nsaid, What is this then that\nis written, The stone which\nthe builders rejected, the\nsame is become the head of the\ncorner?\n18 Whosoever shall fall upon\nthat stone, shall be broken:\nbut on whomsoever it shall\nfall, it will grind him to\npowder.\n19 And the chief priests and\nthe scribes the same hour\nsought to lay hands on him;\nand they feared the people:\nfor they perceived that he had\nspoken this parable against\nthem.\n\n\n\n\u00a7 117. Parable of the marriage of the King\u2019s Son. (Third Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew.\nCH. XXII. 1-14.\nAnd Jesus answered and spake\nunto them again by parables,\nand said,\n2 The kingdom of heaven is\nlike unto a certain king,\nwhich made a marriage for his\nson,\n3 And sent forth his servants\nto call them that were bidden\nto the wedding: and they would\nnot come.\n4 Again he sent forth other\nservants, saying, Tell them\nwhich are bidden, Behold, I\nhave prepared my dinner: my\noxen and _my_ fatlings _are_\nkilled, and all things _are_\nready: come unto the marriage.\n5 But they made light of _it_,\nand went their ways, one to\nhis farm, another to his\nmerchandise.\n6 And the remnant took his\nservants, and entreated _them_\nspitefully, and slew _them_.\n7 But when the king heard\n_thereof_, he was wroth: and\nhe sent forth his armies, and\ndestroyed those murderers, and\nburned up their city.\n8 Then saith he to his\nservants, The wedding is\nready, but they which were\nbidden were not worthy.\n9 Go ye therefore into the\nhighways, and as many as ye\nshall find, bid to the\nmarriage.\n10 So those servants went out\ninto the highways, and\ngathered together all as many\nas they found, both bad and\ngood: and the wedding was\nfurnished with guests.\n11 And when the king came in\nto see the guests, he saw\nthere a man which had not on a\nwedding-garment:\n12 And he saith unto him,\nFriend, how camest thou in\nhither, not having a\nwedding-garment? And he was\nspeechless.\n13 Then said the king to the\nservants, Bind him hand and\nfoot, and take him away, and\ncast _him_ into outer\ndarkness: there shall be\nweeping and gnashing of\nteeth.(238)\n14 For many are called, but\nfew _are_ chosen.\n\n\n\n\u00a7 118. Insidious question of the Pharisees. Tribute to Cesar. (Third Day\nOf The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXII. 15-22. CH. XII. 13-17.\n15 Then went the Pharisees, 13 And they send unto him\nand took counsel how they certain of the Pharisees, and\nmight entangle him in _his_ of the Herodians, to catch him\ntalk. in _his_ words.\n16 And they sent out unto him 14 And when they were come,\ntheir disciples, with the they say unto him, Master, we\nHerodians, saying, Master, we know that thou art true, and\nknow that thou art true, and carest for no man: for thou\nteachest the way of God in regardest not the person of\ntruth, neither carest thou for men, but teachest the way of\nany _man_: for thou regardest God in truth: Is it lawful to\nnot the person of men. give tribute to Cesar, or not?\n17 Tell us therefore, What\nthinkest thou? Is it lawful to\ngive tribute unto Cesar, or\nnot?\n18 But Jesus perceived their 15 Shall we give, or shall we\nwickedness, and said, Why not give? But he, knowing\ntempt ye me, _ye_ hypocrites? their hypocrisy, said unto\n them, Why tempt ye me? bring\n me a penny, that I may see\n _it_.\n19 Shew me the tribute-money. 16 And they brought _it_. And\nAnd they brought unto him a he saith unto them, Whose _is_\npenny. this image and superscription?\n And they said unto him,\n Cesar\u2019s.\n20 And he saith unto them,\nWhose _is_ this image, and\nsuperscription?\n21 They say unto him, Cesar\u2019s. 17 And Jesus answering, said\nThen saith he unto them, unto them, Render to Cesar the\nRender therefore unto Cesar, things that are Cesar\u2019s, and\nthe things which are Cesar\u2019s; to God the things that are\nand unto God, the things that God\u2019s. And they marvelled at\nare God\u2019s. him.\n22 When they had heard _these\nwords_, they marvelled, and\nleft him, and went their way.\n\nLuke.\nCH. XX. 20-26.\n20 And they watched _him_, and\nsent forth spies, which should\nfeign themselves just men,\nthat they might take hold of\nhis words, that so they might\ndeliver him unto the power and\nauthority of the governor.\n21 And they asked him, saying,\nMaster, we know that thou\nsayest and teachest rightly,\nneither acceptest thou the\nperson of _any_, but teachest\nthe way of God truly:\n22 Is it lawful for us to give\ntribute unto Cesar, or no?\n23 But he perceived their\ncraftiness, and said unto\nthem, Why tempt ye me?\n24 Shew me a penny. Whose\nimage and superscription hath\nit? They answered and said,\nCesar\u2019s.\n25 And he said unto them,\nRender therefore unto Cesar\nthe things which be Cesar\u2019s,\nand unto God the things which\nbe God\u2019s.\n26 And they could not take\nhold of his words before the\npeople: and they marvelled at\nhis answer, and held their\npeace.\n\n\n\n\u00a7 119. Insidious question of the Sadducees. The Resurrection. (Third Day\nOf The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXII. 23-33. CH. XII. 18-27.\n23 The same day came to him 18 Then come unto him the\nthe Sadducees, which say that Sadducees, which say there is\nthere is no resurrection, and no resurrection; and they\nasked him, asked him, saying,\n24 Saying, Master, Moses said, 19 Master, Moses wrote unto\nIf a man die, having no us, If a man\u2019s brother die,\nchildren, his brother shall and leave _his_ wife _behind\nmarry his wife, and raise up him_, and leave no children,\nseed unto his brother.(239) that his brother should take\n his wife, and raise up seed\n unto his brother.\n25 Now, there were with us 20 Now, there were seven\nseven brethren: and the first, brethren: and the first took a\nwhen he had married a wife, wife, and dying left no seed.\ndeceased: and having no issue,\nleft his wife unto his\nbrother.\n26 Likewise the second also, 21 And the second took her,\nand the third, unto the and died, neither left he any\nseventh. seed: and the third likewise.\n27 And last of all the woman 22 And the seven had her, and\ndied also. left no seed: last of all the\n woman died also.\n28 Therefore, in the 23 In the resurrection\nresurrection, whose wife shall therefore, when they shall\nshe be of the seven? for they rise, whose wife shall she be\nall had her. of them? for the seven had her\n to wife.\n29 Jesus answered and said 24 And Jesus answering, said\nunto them, Ye do err, not unto them, Do ye not therefore\nknowing the scriptures, nor err, because ye know not the\nthe power of God. scriptures, neither the power\n of God?\n30 For in the resurrection 25 For when they shall rise\nthey neither marry, nor are from the dead, they neither\ngiven in marriage, but are as marry, nor are given in\nthe angels of God in heaven. marriage; but are as the\n angels which are in heaven.\n31 But, as touching the 26 And as touching the dead,\nresurrection of the dead, have that they rise; have ye not\nye not read that which was read in the book of Moses, how\nspoken unto you by God, in the bush God spake unto\nsaying, him, saying, I _am_ the God of\n Abraham, and the God of Isaac,\n and the God of Jacob?\n32 I am the God of Abraham, 27 He is not the God of the\nand the God of Isaac, and the dead, but the God of the\nGod of Jacob?(240) God is not living: ye therefore do\nthe God of the dead, but of greatly err.\nthe living.\n33 And when the multitude\nheard _this_, they were\nastonished at his doctrine.\n\nLuke.\nCH. XX. 27-40.\n27 Then came to _him_ certain\nof the Sadducees (which deny\nthat there is any\nresurrection) and they asked\nhim,\n28 Saying, Master, Moses wrote\nunto us, If any man\u2019s brother\ndie, having a wife, and he die\nwithout children, that his\nbrother should take his wife,\nand raise up seed unto his\nbrother.\n29 There were therefore seven\nbrethren: and the first took a\nwife, and died without\nchildren.\n30 And the second took her to\nwife, and he died childless.\n31 And the third took her; and\nin like manner the seven also:\nand they left no children, and\ndied.\n32 Last of all the woman died\nalso.\n33 Therefore in the\nresurrection, whose wife of\nthem is she? for seven had her\nto wife.\n34 And Jesus answering, said\nunto them, The children of\nthis world marry, and are\ngiven in marriage:\n35 But they which shall be\naccounted worthy to obtain\nthat world, and the\nresurrection from the dead,\nneither marry, nor are given\nin marriage:\n36 Neither can they die any\nmore:(241) for they are equal\nunto the angels; and are the\nchildren of God, being the\nchildren of the resurrection.\n37 Now that the dead are\nraised, even Moses shewed at\nthe bush, when he calleth the\nLord the God of Abraham, and\nthe God of Isaac, and the God\nof Jacob.\n38 For he is not a God of the\ndead, but of the living: for\nall live unto him.\n39 Then certain of the scribes\nanswering, said, Master, thou\nhast well said.\n40 And after that, they durst\nnot ask him any _question at\nall_.\n\n\n\n\u00a7 120. A lawyer questions Jesus. The two great Commandments. (Third Day Of\nThe Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXII. 34-40. CH. XII. 28-34.\n34 But when the Pharisees had 28 And one of the scribes\nheard that he had put the came, and having heard them\nSadducees to silence, they reasoning together, and\nwere gathered together. perceiving that he had\n answered them well, asked him,\n Which is the first commandment\n of all?\n35 Then one of them _which\nwas_ a lawyer, asked _him a\nquestion_, tempting him, and\nsaying,\n36 Master, which _is_ the\ngreat commandment in the law?\n 29 And Jesus answered him, The\n first of all the commandments\n _is_, Hear, O Israel; The Lord\n our God is one Lord:\n37 Jesus said unto him, Thou 30 And thou shalt love the\nshalt love the Lord thy God Lord thy God with all thy\nwith all thy heart, and with heart, and with all thy soul,\nall thy soul, and with all thy and with all thy mind, and\nmind.(242) with all thy strength: this\n _is_ the first commandment.\n38 This is the first and great 31 And the second _is_ like,\ncommandment. _namely_ this, Thou shalt love\n thy neighbour as thyself:\n there is none other\n commandment greater than\n these.\n39 And the second _is_ like 32 And the scribe said unto\nunto it, Thou shalt love thy him, Well Master, thou hast\nneighbour as thyself.(243) said the truth: for there is\n one God; and there is none\n other but he:\n 33 And to love him with all\n the heart, and with all the\n understanding, and with all\n the soul, and with all the\n strength, and to love _his_\n neighbour as himself, is more\n than all whole burnt-offerings\n and sacrifices.\n 34 And when Jesus saw that he\n answered discreetly, he said\n unto him, Thou art not far\n from the kingdom of God. And\n no man after that durst ask\n him _any question_.\n\n\n\n\u00a7 121. How is Christ the Son of David? (Third Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXII. 41-46. CH. XII. 35-37.\n41 While the Pharisees were\ngathered together, Jesus asked\nthem,\n42 Saying, What think ye of\nChrist? whose son is he? They\nsay unto him, _The son_ of\nDavid.\n43 He saith unto them, How 35 And Jesus answered and\nthen doth David in spirit call said, while he taught in the\nhim Lord, saying, temple, How say the scribes\n that Christ is the son of\n David?\n44 The LORD said unto my Lord, Holy Ghost, The LORD said unto\nSit thou on my right hand, my Lord, Sit thou on my right\ntill I make thine enemies thy hand, till I make thine\nfootstool?(244) enemies thy footstool.\n45 If David then call him 37 David therefore himself\nLord, how is he his son? calleth him Lord, and whence\n is he _then_ his son? And the\n common people heard him\n gladly.\n46 And no man was able to\nanswer him a word, neither\ndurst any _man_, from that day\nforth, ask him any more\n_questions_.\n\nLuke.\nCH. XX. 41-44.\n41 And he said unto them, How\nsay they that Christ is\nDavid\u2019s son?\n42 And David himself saith in\nthe book of Psalms, The LORD\nsaid unto my Lord, Sit thou on\nmy right hand,\n43 Till I make thine enemies\nthy footstool.\n44 David therefore calleth him\nLord, how _is_ he then his\nson?\n\n\n\n\u00a7 122. Warnings against the evil example of the Scribes and Pharisees.\n(Third Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXIII. 1-12. CH. XII. 38, 39.\nThen spake Jesus to the 38 And he said unto them in\nmultitude, and to his his doctrine, Beware of the\ndisciples, scribes, which love to go in\n long clothing, and _love_\n salutations in the\n market-places,\n2 Saying, The scribes and the 39 And the chief seats in the\nPharisees sit in Moses\u2019 seat: synagogues, and the uppermost\n rooms at feasts:\n3 All therefore whatsoever\nthey bid you observe, _that_\nobserve and do: but do not ye\nafter their works: for they\nsay, and do not.\n4 For they bind heavy burdens,\nand grievous to be borne, and\nlay _them_ on men\u2019s shoulders;\nbut they _themselves_ will not\nmove them with one of their\nfingers.\n5 But all their works they do\nfor to be seen of men: they\nmake broad their phylacteries,\nand enlarge the borders of\ntheir garments,\n6 And love the uppermost rooms\nat feasts, and the chief seats\nin the synagogues,\n7 And greetings in the\nmarkets, and to be called of\nmen, Rabbi, Rabbi.\n8 But be ye not called Rabbi:\nfor one is your Master, _even_\nChrist; and all ye are\nbrethren.\n9 And call no _man_ your\nfather upon the earth: for one\nis your Father which is in\nheaven.\n10 Neither be ye called\nmasters: for one is your\nmaster, _even_ Christ.\n11 But he that is greatest\namong you, shall be your\nservant.\n12 And whosoever shall exalt\nhimself, shall be abased; and\nhe that shall humble himself,\nshall be exalted.\n\nLuke.\nCH. XX. 45, 46.\n45 Then in the audience of all\nthe people, he said unto his\ndisciples,\n46 Beware of the scribes,\nwhich desire to walk in long\nrobes, and love greetings in\nthe markets, and the highest\nseats in the synagogues, and\nthe chief rooms at feasts;\n\n\n\n\u00a7 123. Woes against the Scribes and Pharisees. Lamentation over Jerusalem.\n(Third Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXIII. 13-39. CH. XII. 40.\n13 But wo unto you, scribes\nand Pharisees, hypocrites! for\nye shut up the kingdom of\nheaven against men: for ye\nneither go in _yourselves_,\nneither suffer ye them that\nare entering, to go in.\n14 Wo unto you, scribes and 40 Which devour widows\u2019 houses\nPharisees, hypocrites! for ye and for a pretence make long\ndevour widows\u2019 houses, and for prayers these shall receive\na pretence make long prayer: greater damnation\ntherefore ye shall receive the\ngreater damnation.\n15 Wo unto you, scribes and\nPharisees, hypocrites! for ye\ncompass sea and land to make\none proselyte; and when he is\nmade, ye make him two-fold\nmore the child of hell than\nyourselves.\n16 Wo unto you, _ye_ blind\nguides, which say, Whosoever\nshall swear by the temple, it\nis nothing; but whosoever\nshall swear by the gold of the\ntemple, he is a debtor.\n17 _Ye_ fools, and blind! for\nwhether is greater, the gold,\nor the temple that sanctifieth\nthe gold?\n18 And whosoever shall swear\nby the altar, it is nothing;\nbut whosoever sweareth by the\ngift that is upon it, he is\nguilty.\n19 _Ye_ fools, and blind! for\nwhether _is_ greater, the\ngift, or the altar that\nsanctifieth the gift?\n20 Whoso therefore shall swear\nby the altar, sweareth by it,\nand by all things thereon.\n21 And whoso shall swear by\nthe temple, sweareth by it,\nand by him that dwelleth\ntherein.\n22 And he that shall swear by\nheaven, sweareth by the throne\nof God, and by him that\nsitteth thereon.\n23 Wo unto you, scribes and\nPharisees, hypocrites! for ye\npay tithe of mint, and anise,\nand cummin, and have omitted\nthe weightier _matters_ of the\nlaw, judgment, mercy, and\nfaith: these ought ye to have\ndone, and not to leave the\nother undone.\n24 _Ye_ blind guides, which\nstrain at a gnat, and swallow\na camel.\n25 Wo unto you, scribes and\nPharisees, hypocrites! for ye\nmake clean the outside of the\ncup and of the platter, but\nwithin they are full of\nextortion and excess.\n26 _Thou_ blind Pharisee,\ncleanse first that which _is_\nwithin the cup and platter,\nthat the outside of them may\nbe clean also.\n27 Wo unto you, scribes and\nPharisees, hypocrites! for ye\nare like unto whited\nsepulchres, which indeed\nappear beautiful outward, but\nare within full of dead\n_men\u2019s_ bones, and of all\nuncleanness.\n28 Even so ye also outwardly\nappear righteous unto men, but\nwithin ye are full of\nhypocrisy and iniquity.\n29 Wo unto you, scribes and\nPharisees, hypocrites! because\nye build the tombs of the\nprophets, and garnish the\nsepulchres of the righteous,\n30 And say, If we had been in\nthe days of our fathers, we\nwould not have been partakers\nwith them in the blood of the\nprophets.\n31 Wherefore ye be witnesses\nunto yourselves, that ye are\nthe children of them which\nkilled the prophets.\n32 Fill ye up then the measure\nof your fathers.\n33 _Ye_ serpents, _ye_\ngeneration of vipers, how can\nye escape the damnation of\nhell?\n34 Wherefore, behold, I send\nunto you prophets, and wise\nmen, and scribes; and _some_\nof them ye shall kill and\ncrucify, and _some_ of them\nshall ye scourge in your\nsynagogue, and persecute\n_them_ from city to city:\n35 That upon you may come all\nthe righteous blood shed upon\nthe earth, from the blood of\nrighteous Abel, unto the blood\nof Zacharias, son of\nBarachias, whom ye slew\nbetween the temple and the\naltar.(245)\n36 Verily, I say unto you, All\nthese things shall come upon\nthis generation.\n37 O Jerusalem, Jerusalem,\n_thou_ that killest the\nprophets, and stonest them\nwhich are sent unto thee, how\noften would I have gathered\nthy children together, even as\na hen gathereth her chickens\nunder _her_ wings, and ye\nwould not!\n38 Behold, your house is left\nunto you desolate.(246)\n39 For I say unto you, Ye\nshall not see me henceforth,\ntill ye shall say, Blessed\n_is_ he that cometh in the\nname of the Lord.(247)\n\nLuke.\nCH. XX. 47.\nWhich devour widows\u2019 houses,\nand for a shew make long\nprayers: the same shall\nreceive greater damnation.\n\n\n\n\u00a7 124. The Widow\u2019s Mite. (Third Day Of The Week.) _Jerusalem_.\n\n\nMark. Luke.\nCH. XII. 41-44. CH. XXI. 1-4.\n41 And Jesus sat over against And he looked up and saw the\nthe treasury, and beheld how rich men casting their gifts\nthe people cast money into the into the treasury.\ntreasury: and many that were\nrich cast in much.\n42 And there came a certain 2 And he saw also a certain\npoor widow, and she threw in poor widow, casting in thither\ntwo mites, which make a two mites.\nfarthing.\n43 And he called _unto him_ 3 And he said, Of a truth I\nhis disciples, and saith unto say unto you, That this poor\nthem, Verily, I say unto you, widow hath cast in more than\nThat this poor widow hath cast they all.\nmore in, than all they which\nhave cast into the treasury.\n44 For all _they_ did cast in 4 For all these have of their\nof their abundance: but she of abundance cast in unto the\nher want did cast in all that offerings of God: but she of\nshe had, _even_ all her her penury hath cast in all\nliving. the living that she had.\n\n\n\n\u00a7 125. Certain Greeks desire to see Jesus. (Third Day Of The Week.)\n_Jerusalem_.\n\n\nJohn.\nCH. XII. 20-36.\n20 And there were certain\nGreeks among them, that came\nup to worship at the _feast_.\n21 The same came therefore to\nPhilip, which was of Bethsaida\nof Galilee, and desired him,\nsaying, Sir, we would see\nJesus.\n22 Philip cometh and telleth\nAndrew: and again, Andrew and\nPhilip tell Jesus.\n23 And Jesus answered them,\nsaying, The hour is come, that\nthe Son of man should be\nglorified.\n24 Verily, verily, I say unto\nyou, Except a corn of wheat\nfall into the ground and die,\nit abideth alone: but if it\ndie, it bringeth forth much\nfruit.\n25 He that loveth his life\nshall lose it; and he that\nhateth his life in this world,\nshall keep it unto life\neternal.\n26 If any man serve me, let\nhim follow me, and where I am,\nthere shall also my servant\nbe: if any man serve me, him\nwill _my_ Father honour.\n27 Now is my soul troubled;\nand what shall I say? Father,\nsave me from this hour: but\nfor this cause came I unto\nthis hour.\n28 Father, glorify thy name.\nThen came there a voice from\nheaven, _saying_, I have both\nglorified _it_, and will\nglorify _it_ again.\n29 The people therefore that\nstood by, and heard _it_, said\nthat it thundered. Others\nsaid, An angel spake to him.\n30 Jesus answered and said,\nThis voice came not because of\nme, but for your sakes.\n31 Now is the judgment of this\nworld: now shall the prince of\nthis world be cast out.\n32 And I, if I be lifted up\nfrom the earth, will draw all\n_men_ unto me.\n33 (This he said, signifying\nwhat death he should die.)\n34 The people answered him, We\nhave heard out of the law that\nChrist abideth for ever:(248)\nand how sayest thou, The Son\nof man must be lifted up? Who\nis this Son of man?\n35 Then Jesus said unto them,\nYet a little while is the\nlight with you. Walk while ye\nhave the light, lest darkness\ncome upon you: for he that\nwalketh in darkness knoweth\nnot whither he goeth.\n36 While ye have light,\nbelieve in the light, that ye\nmay be the children of light.\nThese things spake Jesus, and\ndeparted, and did hide himself\nfrom them.\n\n\n\n\u00a7 126. Reflections upon the unbelief of the Jews. (Third Day Of The Week.)\n_Jerusalem_.\n\n\nJohn.\nCH. XII. 37-50.\n37 But though he had done so\nmany miracles before them, yet\nthey believed not on him.\n38 That the saying of Esaias\nthe prophet might be\nfulfilled, which he spake,\nLord, who hath believed our\nreport? and to whom hath the\narm of the Lord been\nrevealed?(249)\n39 Therefore they could not\nbelieve, because that Esaias\nsaid again,\n40 He hath blinded their eyes,\nand hardened their heart; that\nthey should not see with\n_their_ eyes, nor understand\nwith _their_ heart, and be\nconverted, and I should heal\nthem.(250)\n41 These things said Esaias,\nwhen he saw his glory, and\nspake of him.(251)\n42 Nevertheless, among the\nchief rulers also many\nbelieved on him; but because\nof the Pharisees they did not\nconfess _him_, lest they\nshould be put out of the\nsynagogue:\n43 For they loved the praise\nof men more than the praise of\nGod.\n44 Jesus cried, and said, He\nthat believeth on me,\nbelieveth not on me, but on\nhim that sent me.\n45 And he that seeth me, seeth\nhim that sent me.\n46 I am come a light into the\nworld, that whosoever\nbelieveth on me should not\nabide in darkness.\n47 And if any man hear my\nwords, and believe not, I\njudge him not: for I came not\nto judge the world, but to\nsave the world.\n48 He that rejecteth me, and\nreceiveth not my words, hath\none that judgeth him: the word\nthat I have spoken, the same\nshall judge him in the last\nday.\n49 For I have not spoken of\nmyself; but the Father which\nsent me, he gave me a\ncommandment, what I should\nsay, and what I should speak.\n50 And I know that his\ncommandment is life\neverlasting: whatsoever I\nspeak therefore, even as the\nFather said unto me, so I\nspeak.\n\n\n\n\u00a7 127. Jesus, on taking leave of the Temple, foretells its destruction,\netc. (Third Day Of The Week.) _Jerusalem. Mount of Olives_.\n\n\nMatthew. Mark.\nCH. XXIV. 1-14. CH. XIII. 1-13.\nAnd Jesus went out, and And as he went out of the\ndeparted from the temple: and temple, one of his disciples\nhis disciples came to _him_ saith unto him, Master, see\nfor to shew him the buildings what manner of _stones_, and\nof the temple. what buildings _are here_!\n2 And Jesus said unto them, 2 And Jesus answering, said\nSee ye not all these things? unto him, Seest thou these\nverily, I say unto you, There great buildings? there shall\nshall not be left here one not be left one stone upon\nstone upon another, that shall another, that shall not be\nnot be thrown down. thrown down.\n3 And as he sat upon the mount 3 And as he sat upon the mount\nof Olives, the disciples came of Olives, over against the\nunto him privately, saying, temple, Peter, and James, and\nTell us, when shall these John, and Andrew, asked him\nthings be? and what _shall_ be privately,\nthe sign of thy coming, and of\nthe end of the world.\n 4 Tell us, when shall these\n things be? and what _shall_ be\n the sign when all these things\n shall be fulfilled?\n4 And Jesus answered and said 5 And Jesus answering them,\nunto them, Take heed that no began to say. Take heed lest\nman deceive you. any _man_ deceive you:\n5 For many shall come in my 6 For many shall come in my\nname, saying, I am Christ; and name, saying, I am _Christ_;\nshall deceive many. and shall deceive many.\n6 And ye shall hear of wars, 7 And when ye shall hear of\nand rumours of wars: see that wars, and rumours of wars, be\nye be not troubled: for all ye not troubled: for _such\n_these things_ must come to things_ must needs be; but the\npass, but the end is not yet. end _shall_ not be yet.\n7 For nation shall rise 8 For nation shall rise\nagainst nation, and kingdom against nation, and kingdom\nagainst kingdom: and there against kingdom: and there\nshall be famines, and shall be earthquakes in\npestilence, and earthquakes in _divers_ places, and there\ndivers places. shall be famines, and\n troubles: _these are_ the\n beginnings of sorrows.\n8 All these _are_ the\nbeginning of sorrows.\n9 Then shall they deliver you 9 But take heed to yourselves:\nup to be afflicted, and shall for they shall deliver you up\nkill you: and ye shall be to councils; and in the\nhated of all nations for my synagogues ye shall be beaten:\nname\u2019s sake. and ye shall be brought before\n rulers and kings for my sake,\n for a testimony against them.\n 10 And the gospel must first\n be published among all\n nations.\n 11 But when they shall lead\n _you_, and deliver you up,\n take no thought beforehand\n what ye shall speak, neither\n do ye premeditate: but\n whatsoever shall be given you\n in that hour, that speak ye:\n for it is not ye that speak,\n but the Holy Ghost.\n10 And then shall many be 12 Now, the brother shall\noffended, and shall betray one betray the brother to death,\nanother, and shall hate one and the father the son: and\nanother. children shall rise up against\n _their_ parents, and shall\n cause them to be put to death.\n11 And many false prophets\nshall rise, and shall deceive\nmany.\n12 And because iniquity shall\nabound, the love of many shall\nwax cold.\n13 But he that shall endure 13 And ye shall be hated of\nunto the end, the same shall all _men_ for my name\u2019s sake:\nbe saved. but he that shall endure unto\n the end, the same shall be\n saved.\n14 And this gospel of the\nkingdom shall be preached in\nall the world, for a witness\nunto all nations; and then\nshall the end come.\n\nLuke.\nCH. XXI. 5-19.\n5 And as some spake of the\ntemple, how it was adorned\nwith goodly stones, and gifts,\nhe said,\n6 _As for_ these things which\nye behold, the days will come,\nin the which there shall not\nbe left one stone upon\nanother, that shall not be\nthrown down.\n7 And they asked him, saying,\nMaster, but when shall these\nthings be? and what sign _will\nthere be_ when these things\nshall come to pass?\n8 And he said, Take heed that\nye be not deceived: for many\nshall come in my name, saying,\nI am _Christ_; and the time\ndraweth near: go ye not\ntherefore after them.\n9 But when ye shall hear of\nwars, and commotions, be not\nterrified: for these things\nmust first come to pass; but\nthe end _is_ not by and by.\n10 Then said he unto them,\nNation shall rise against\nnation, and kingdom against\nkingdom:\n11 And great earthquakes shall\nbe in divers places, and\nfamines, and pestilences: and\nfearful sights, and great\nsigns shall there be from\nheaven.\n12 But before all these they\nshall lay their hands on you,\nand persecute _you_,\ndelivering _you_ up to the\nsynagogues, and into prisons,\nbeing brought before kings and\nrulers for my name\u2019s sake.\n13 And it shall turn to you\nfor a testimony.\n14 Settle _it_ therefore in\nyour hearts, not to meditate\nbefore what ye shall answer.\n15 For I will give you a mouth\nand wisdom, which all your\nadversaries shall not be able\nto gainsay nor resist.\n16 And ye shall be betrayed\nboth by parents, and brethren,\nand kinsfolks, and friends;\nand _some_ of you shall they\ncause to be put to death.(252)\n17 And ye shall be hated of\nall _men_ for my name\u2019s sake.\n18 But there shall not an hair\nof your head perish.\n19 In your patience possess ye\nyour souls.\n\n\n\n\u00a7 128. The signs of Christ\u2019s coming to destroy Jerusalem, etc. (Third Day\nOf The Week.) _Mount of Olives_.\n\n\nMatthew. Mark.\nCH. XXIV. 15-42. CH. XXIII. 14-37.\n15 When ye, therefore, shall 14 But when ye shall see the\nsee the abomination of abomination of desolation,\ndesolation, spoken of by spoken of by Daniel the\nDaniel the prophet,(253) stand prophet, standing where it\nin the holy place, (whoso ought not, (let him that\nreadeth, let him understand,) readeth understand) then let\n them that be in Judea flee to\n the mountains:\n16 Then let them which be in\nJudea flee into the mountains:\n17 Let him which is on the 15 And let him that is on the\nhousetop not come down to take housetop not go down into the\nany thing out of his house: house, neither enter\n _therein_, to take any thing\n out of his house:\n18 Neither let him which is in 16 And let him that is in the\nthe field return back to take field not turn back again for\nhis clothes. to take up his garment.\n19 And wo unto them that are 17 But wo to them that are\nwith child, and to them that with child, and to them that\ngive suck in those days! give suck in those days!\n20 But pray ye that your 18 And pray ye that your\nflight be not in the winter, flight be not in the winter.\nneither on the sabbath-day:\n21 For then shall be great 19 For _in_ those days shall\ntribulation, such as was not be affliction, such as was not\nsince the beginning of the from the beginning of the\nworld to this time, no, nor creation which God created\never shall be. unto this time, neither shall\n be.\n22 And except those days 20 And except that the Lord\nshould be shortened, there had shortened these days, no\nshould no flesh be saved: but flesh should be saved: but for\nfor the elect\u2019s sake those the elect\u2019s sake, whom he hath\ndays shall be shortened. chosen, he hath shortened the\n days.\n23 Then if any man shall say 21 And then, if any man shall\nunto you, Lo, here _is_ say to you, Lo, here _is_\nChrist, or there; believe _it_ Christ; or lo, _he is_ there;\nnot. believe _him_ not.\n24 For there shall arise false 22 For false Christs, and\nChrists, and false prophets, false prophets shall rise, and\nand shall shew great signs and shall shew signs and wonders,\nwonders; insomuch that, if _it to seduce, if _it were_\nwere_ possible, they shall possible, even the elect.\ndeceive the very elect.\n25 Behold, I have told you 23 But take ye heed: behold, I\nbefore. have foretold you all things.\n26 Wherefore, if they shall\nsay unto you, Behold, he is in\nthe desert; go not forth:\nbehold, he _is_ in the secret\nchambers; believe _it_ not.\n27 For as the lightning cometh\nout of the east, and shineth\neven unto the west; so shall\nalso the coming of the Son of\nman be.\n28 For wheresoever the carcass\nis, there will the eagles be\ngathered together.\n29 Immediately after the 24 But in those days, after\ntribulation of those days, that tribulation, the sun\nshall the sun be darkened, and shall be darkened, and the\nthe moon shall not give her moon shall not give her light,\nlight, and the stars shall\nfall from heaven, and the\npowers of the heavens shall be\nshaken:(254)\n 25 And the stars of heaven\n shall fall, and the powers\n that are in heaven shall be\n shaken.\n30 And then shall appear the 26 And then shall they see the\nsign of the Son of man in Son of man coming in the\nheaven: and then shall all the clouds with great power and\ntribes of the earth mourn, and glory.\nthey shall see the Son of man\ncoming in the clouds of heaven\nwith power and great glory.\n31 And he shall send his 27 And then shall he send his\nangels with a great sound of a angels, and shall gather\ntrumpet, and they shall gather together his elect from the\ntogether his elect from the four winds, from the uttermost\nfour winds, from one end of part of the earth to the\nheaven to the other. uttermost part of heaven.\n32 Now learn a parable of the 28 Now learn a parable of the\nfig-tree; When his branch is fig-tree: When her branch is\nyet tender, and putteth forth yet tender, and putteth forth\nleaves, ye know that summer leaves, ye know that summer is\n_is_ nigh: near:\n33 So likewise ye, when ye 29 So ye in like manner, when\nshall see all these things, ye shall see these things come\nknow that it is near, _even_ to pass, know that it is nigh,\nat the doors. _even_ at the doors.\n34 Verily, I say unto you, 30 Verily, I say unto you,\nThis generation shall not That this generation shall not\npass, till all these things be pass, till all these things be\nfulfilled. done.\n35 Heaven and earth shall pass 31 Heaven and earth shall pass\naway, but my words shall not away: but my words shall not\npass away. pass away.\n36 But of that day and hour 32 But of that day and _that_\nknoweth no _man_, no, not the hour knoweth no man, no, not\nangels of heaven, but my the angels which are in\nFather only. heaven, neither the Son, but\n the Father.\n37 But as the days of Noe 33 Take ye heed, watch and\n_were_, so shall also the pray: for ye know not when the\ncoming of the Son of man be. time is.\n38 For as in the days that 34 _For the Son of man is_ as\nwere before the flood, they a man taking a far journey,\nwere eating and drinking, who left his house, and gave\nmarrying and giving in authority to his servants, and\nmarriage, until the day that to every man his work; and\nNoe entered into the ark,(255) commanded the porter to watch.\n39 And knew not until the\nflood came, and took them all\naway: so shall also the coming\nof the Son of man be.\n40 Then shall two be in the\nfield; the one shall be taken,\nand the other left.\n41 Two _women shall be_\ngrinding at the mill; the one\nshall be taken, and the other\nleft.\n42 Watch therefore; for ye 35 Watch ye therefore: for ye\nknow not what hour your Lord know not when the master of\ndoth come. the house cometh, at even, or\n at midnight, or at the\n cock-crowing, or in the\n morning:\n 36 Lest coming suddenly, he\n find you sleeping.\n 37 And what I say unto you, I\n say unto all, Watch.\n\nLuke.\nCH. XXI. 20-36.\n20 And when ye shall see\nJerusalem compassed with\narmies, then know that the\ndesolation thereof is nigh.\n21 Then let them which are in\nJudea flee to the mountains;\nand let them which are in the\nmidst of it depart out; and\nlet not them that are in the\ncountries enter thereinto.\n22 For these be the days of\nvengeance, that all things\nwhich are written may be\nfulfilled.\n23 But wo unto them that are\nwith child, and to them that\ngive suck in those days! for\nthere shall be great distress\nin the land, and wrath upon\nthis people.\n24 And they shall fall by the\nedge of the sword, and shall\nbe led away captive into all\nnations: and Jerusalem shall\nbe trodden down of the\nGentiles, until the times of\nthe Gentiles be fulfilled.\n25 And there shall be signs in\nthe sun, and in the moon, and\nin the stars; and upon the\nearth distress of nations,\nwith perplexity; the sea and\nthe waves roaring;\n26 Men\u2019s hearts failing them\nfor fear, and for looking\nafter those things which are\ncoming on the earth: for the\npowers of heaven shall be\nshaken.\n29 And he spake to them a\nparable; Behold the fig-tree,\nand all the trees;\n30 When they now shoot forth,\nye see and know of your\nownselves that summer is now\nnigh at hand.\n31 So likewise ye, when ye see\nthese things come to pass,\nknow ye that the kingdom of\nGod is nigh at hand.\n32 Verily, I say unto you,\nThis generation shall not pass\naway, till all be fulfilled.\n33 Heaven and earth shall pass\naway: but my words shall not\npass away.\n34 And take heed to\nyourselves, lest at any time\nyour hearts be overcharged\nwith surfeiting and\ndrunkenness, and cares of this\nlife, and _so_ that day come\nupon you unawares.\n35 For as a snare shall it\ncome on all them that dwell on\nthe face of the whole earth.\n36 Watch ye therefore, and\npray always, that ye may be\naccounted worthy to escape all\nthese things that shall come\nto pass, and to stand before\nthe Son of man.\n\n\n\n\u00a7 129. Transition to Christ\u2019s final coming. Exhortation. Parables. (Third\nDay Of The Week.) _Mount of Olives_.\n\n\nMatthew.\nCH. XXIV. 43-51. CH. XXV.\n1-30.\n43 But know this, that if the\ngood man of the house had\nknown in what watch the thief\nwould come, he would have\nwatched, and would not have\nsuffered his house to be\nbroken up.\n44 Therefore be ye also ready:\nfor in such an hour as ye\nthink not, the Son of man\ncometh.\n45 Who then is a faithful and\nwise servant, whom his lord\nhath made ruler over his\nhousehold, to give them meat\nin due season?\n46 Blessed _is_ that servant,\nwhom his lord, when he cometh,\nshall find so doing.\n47 Verily I say unto you, That\nhe shall make him ruler over\nall his goods.\n48 But and if that evil\nservant shall say in his\nheart, My lord delayeth his\ncoming;\n49 And shall begin to smite\n_his_ fellow-servants, and to\neat and drink with the\ndrunken;\n50 The lord of that servant\nshall come in a day when he\nlooketh not for _him_, and in\nan hour that he is not aware\nof,\n51 And shall cut him asunder,\nand appoint _him_ his portion\nwith the hypocrites: there\nshall be weeping and gnashing\nof teeth.\nCH. XXV.\nThen shall the kingdom of\nheaven be likened unto ten\nvirgins, which took their\nlamps, and went forth to meet\nthe bridegroom.\n2 And five of them were wise,\nand five _were_ foolish.\n3 They that _were_ foolish\ntook their lamps, and took no\noil with them:\n4 But the wise took oil in\ntheir vessels with their\nlamps.\n5 While the bridegroom\ntarried, they all slumbered\nand slept.\n6 And at midnight there was a\ncry made, Behold, the\nbridegroom cometh: go ye out\nto meet him.\n7 Then all those virgins\narose, and trimmed their\nlamps.\n8 And the foolish said unto\nthe wise, Give us of your oil:\nfor our lamps are gone out.\n9 But the wise answered,\nsaying, _Not so_; lest there\nbe not enough for us and you:\nbut go ye rather to them that\nsell, and buy for yourselves.\n10 And while they went to buy,\nthe bridegroom came; and they\nthat were ready, went in with\nhim to the marriage: and the\ndoor was shut.\n11 Afterward came also the\nother virgins, saying, Lord,\nLord, open to us.\n12 But he answered and said,\nVerily, I say unto you, I know\nyou not.\n13 Watch therefore, for ye\nknow neither the day nor the\nhour wherein the Son of man\ncometh.\n14 For _the kingdom of heaven\nis_ as a man travelling into a\nfar country, _who_ called his\nown servants, and delivered\nunto them his goods.\n15 And unto one he gave five\ntalents, to another two, and\nto another one; to every man\naccording to his several\nability; and straightway took\nhis journey.\n16 Then he that had received\nthe five talents, went and\ntraded with the same, and made\n_them_ other five talents.\n17 And likewise he that _had\nreceived_ two, he also gained\nother two.\n18 But he that had received\none, went and digged in the\nearth, and hid his lord\u2019s\nmoney.\n19 After a long time the lord\nof those servants cometh, and\nreckoneth with them.\n20 And so he that had received\nfive talents, came and brought\nother five talents, saying,\nLord, thou deliveredst unto me\nfive talents: behold, I have\ngained besides them five\ntalents more.\n21 His lord said unto him,\nWell done, _thou_ good and\nfaithful servant; thou hast\nbeen faithful over a few\nthings, I will make thee ruler\nover many things: enter thou\ninto the joy of thy lord.\n22 He also that had received\ntwo talents came, and said,\nLord, thou deliveredst unto me\ntwo talents: behold, I have\ngained two other talents\nbesides them.\n23 His lord said unto him,\nWell done, good and faithful\nservant; thou hast been\nfaithful over a few things, I\nwill make thee ruler over many\nthings: enter thou into the\njoy of thy lord.\n24 Then he which had received\nthe one talent came, and said,\nLord, I knew thee that thou\nart an hard man, reaping where\nthou hast not sown, and\ngathering where thou hast not\nstrewed:\n25 And I was afraid, and went\nand hid thy talent in the\nearth: lo, _there_ thou hast\n_that is_ thine.\n26 His lord answered and said\nunto him, _Thou_ wicked and\nslothful servant, thou\nknewest(256) that I reap where\nI sowed not, and gather where\nI have not strewed:\n27 Thou oughtest therefore to\nhave put my money to the\nexchangers, and then at my\ncoming I should have received\nmine own with usury.\n28 Take therefore the talent\nfrom him, and give _it_ unto\nhim which hath ten talents.\n29 For unto every one that\nhath shall be given, and he\nshall have abundance: but from\nhim that hath not, shall be\ntaken away even that which he\nhath.\n30 And cast ye the\nunprofitable servant into\nouter darkness: there shall be\nweeping and gnashing of teeth.\n\n\n\n\u00a7 130. Scenes of the Judgment Day. (Third Day Of The Week.) _Mount of\nOlives_.\n\n\nMatthew.\nCH. XXV. 31-46.\n31 When the Son of man shall\ncome in his glory, and all the\nholy angels with him, then\nshall he sit upon the throne\nof his glory:\n32 And before him shall be\ngathered all nations: and he\nshall separate them one from\nanother, as a shepherd\ndivideth _his_ sheep from the\ngoats:\n33 And he shall set the sheep\non his right hand, but the\ngoats on the left.\n34 Then shall the King say\nunto them on his right hand,\nCome, ye blessed of my Father,\ninherit the kingdom prepared\nfor you from the foundation of\nthe world:\n35 For I was an hungered, and\nye gave me meat: I was\nthirsty, and ye gave me drink:\nI was a stranger, and ye took\nme in:\n36 Naked, and ye clothed me: I\nwas sick, and ye visited me: I\nwas in prison, and ye came\nunto me.\n37 Then shall the righteous\nanswer him, saying, Lord, when\nsaw we thee an hungered, and\nfed _thee_? or thirsty, and\ngave _thee_ drink?\n38 When saw we thee a\nstranger, and took _thee_ in?\nor naked, and clothed _thee_?\n39 Or when saw we thee sick,\nor in prison, and came unto\nthee?\n40 And the King shall answer\nand say unto them, Verily I\nsay unto you, Inasmuch as ye\nhave done _it_ unto one of the\nleast of these my brethren, ye\nhave done _it_ unto me.\n41 Then shall he say also unto\nthem on the left hand, Depart\nfrom me, ye cursed, into\neverlasting fire, prepared for\nthe devil and his angels:\n42 For I was an hungered, and\nye gave me no meat: I was\nthirsty, and ye gave me no\ndrink:\n43 I was a stranger, and ye\ntook me not in: naked, and ye\nclothed me not: sick, and in\nprison, and ye visited me not.\n44 Then shall they also answer\nhim, saying, Lord, when saw we\nthee an hungered, or athirst,\nor a stranger, or naked, or\nsick, or in prison, and did\nnot minister unto thee?\n45 Then shall he answer them,\nsaying, Verily, I say unto\nyou, Inasmuch as ye did it not\nto one of the least of these,\nye did _it_ not to me.\n46 And these shall go away\ninto everlasting punishment:\nbut the righteous into life\neternal.\n\n\n\n\u00a7 131. The Rulers conspire. The Supper at Bethany. Treachery of Judas.\n(Fourth Day Of The Week.) _Jerusalem. Bethany_.\n\n\nMatthew. Mark.\nCH. XXVI. 1-16. CH. XIV. 1-11.\nAnd it came to pass, when\nJesus had finished all these\nsayings, he said| unto his\ndisciples,\n2 Ye know that after two days After two days was _the feast_\nis _the feast of_ the of the passover, and of\npassover, and the Son of man unleavened bread: and the\nis betrayed to be crucified. chief priests, and the\n scribes, sought how they might\n take him by craft, and put\n _him_ to death.\n3 Then assembled together the\nchief priests, and the\nscribes, and the elders of the\npeople, unto the palace of the\nhigh priest, who was called\nCaiaphas,\n4 And consulted that they\nmight take Jesus by subtilty,\nand kill _him_.\n5 But they said, Not on the 2 But they said, Not on the\n_feast-day_, lest there be an _feast-day_, lest there be an\nuproar among the people. uproar of the people.\n6 Now when Jesus was in 3 And being in Bethany, in the\nBethany, in the house of Simon house of Simon the leper, as\nthe leper, he sat at meat, there came a\n woman having an alabaster-box\n of ointment of spikenard, very\n precious; and she brake the\n box, and poured _it_ on his\n head.\n7 There came unto him a woman\nhaving an alabaster-box of\nvery precious ointment, and\npoured _it_ on his head as he\nsat _at meat_.\n8 But when his disciples(257) 4 And there were some that had\nsaw _it_, they had indignation within themselves,\nindignation, saying, To what and said, Why was this waste\npurpose _is_ this waste? of the ointment made?\n9 For this ointment might have 5 For it might have been sold\nbeen sold for much, and given for more than three hundred\nto the poor. pence, and have been given to\n the poor. And they murmured\n against her.\n10 When Jesus understood _it_, 6 And Jesus said, Let her\nhe said unto them, Why trouble alone: why trouble ye her? she\nye the woman? for she hath hath wrought a good work on\nwrought a good work upon me. me.\n11 For ye have the poor always 7 For ye have the poor with\nwith you; but me ye have not you always, and whensoever ye\nalways. will ye may do them good: but\n me ye have not always.\n12 For in that she hath poured 8 She hath done what she\nthis ointment on my body, she could: she is come aforehand\ndid _it_ for my burial. to anoint my body to the\n burying.\n13 Verily, I say unto you, 9 Verily, I say unto you,\nWheresoever this gospel shall Wheresoever this gospel shall\nbe preached in the whole be preached throughout the\nworld, _there_ shall also whole world, _this_ also that\nthis, that this woman hath she hath done shall be spoken\ndone, be told for a memorial of, for a memorial of her.\nof her.\n14 Then one of the twelve, 10 And Judas Iscariot, one of\ncalled Judas Iscariot, went the twelve, went unto the\nunto the chief priests, chief priests, to betray him\n unto them.\n15 And said _unto them_, What 11 And when they heard _it_,\nwill ye give me, and I will they were glad, and promised\ndeliver him unto you? And they to give him money. And he\ncovenanted with him for thirty sought how he might\npieces of silver. conveniently betray him.\n16 And from that time he\nsought opportunity to betray\nhim.\n\nLuke. John.\nCH. XXII. 1-6. CH. XII. 2-8.\nNow the feast of unleavened\nbread drew nigh, which is\ncalled the Passover.\n2 And the chief priests and\nscribes sought how they might\nkill him: for they feared the\npeople.\n 2 There they made him a\n supper; and Martha served: but\n Lazarus was one of them that\n sat at the table with him.\n 3 Then took Mary a pound of\n ointment of spikenard, very\n costly, and anointed the\n feet(258) of Jesus, and wiped\n his feet with her hair: and\n the house was filled with the\n odour of the ointment.\n 4 Then saith one of his\n disciples, Judas\n Iscariot,(259) Simon\u2019s _son_,\n which should betray him,\n 5 Why was not this ointment\n sold for three hundred pence,\n and given to the poor?\n 6 This he said, not that he\n cared for the poor, but\n because he was a thief, and\n had the bag, and bare what was\n put therein.\n 7 Then said Jesus, Let her\n alone: against the day of my\n burying hath she kept this.\n 8 For the poor always ye have\n with you; but me ye have not\n always.\n3 Then entered Satan into\nJudas, surnamed Iscariot,\nbeing of the number of the\ntwelve.\n4 And he went his way, and\ncommuned with the chief\npriests and captains, how he\nmight betray him unto them.\n5 And they were glad, and\ncovenanted to give him money.\n6 And he promised, and sought\nopportunity to betray him unto\nthem in the absence of the\nmultitude.\n\n\n\n\u00a7 132. Preparation for the Passover. (Fifth Day Of The Week.) _Jerusalem.\nBethany_.\n\n\nMatthew. Mark.\nCH. XXVI. 17-19. CH. XIV. 12-16.\n17 Now the first _day_ of the 12 And the first day of\n_feast of_ unleavened bread, unleavened bread, when they\nthe disciples came to Jesus, killed the passover, his\nsaying unto him, Where wilt disciples said unto him, Where\nthou that we prepare for thee wilt thou that we go and\nto eat the passover? prepare, that thou mayest eat\n the passover?\n18 And he said, Go into the 13 And he sendeth forth two of\ncity to such a man, and say his disciples, and saith unto\nunto him, The Master saith, My them, Go ye into the city, and\ntime is at hand; I will keep there shall meet you a man\nthe passover at thy house with bearing a pitcher of water:\nmy disciples.(260) follow him.\n 14 And wheresoever he shall go\n in, say ye to the good man of\n the house, The Master saith,\n Where is the guest-chamber,\n where I shall eat the passover\n with my disciples?\n 15 And he will shew you a\n large upper room furnished\n _and_ prepared: there make\n ready for us.\n19 And the disciples did as 16 And his disciples when\nJesus had appointed them; and forth, and came into the city,\nthey made ready the passover. and found as he had said unto\n them: and they made ready the\n passover.\n\nLuke.\nCH. XXII. 7-13.\n7 Thence came the day of\nunleavened bread, when the\npassover must be killed.\n8 And he sent Peter and John,\nsaying, Go and prepare us the\npassover, that we may eat.\n9 And they said unto him,\nWhere wilt thou that we\nprepare?\n10 And he said unto them,\nBehold, when ye are entered\ninto the city, there shall a\nman meet you, bearing a\npitcher of water; follow him\ninto the house where he\nentereth in.\n11 And ye shall say unto the\ngood man of the house, The\nMaster saith unto thee, Where\nis the guest-chamber, where I\nshall eat the passover with my\ndisciples?\n12 And he shall shew you a\nlarge upper room furnished:\nthere make ready.\n13 And they went and found as\nhe had said unto them: and\nthey made ready the passover.\n\n\n\n\nPart VIII. The Fourth Passover; Our Lord\u2019s Passion; And The Accompanying\nEvents Until The End Of The Jewish Sabbath.\n\n\nTIME. _Two days_.\n\n\n\n\u00a7 133. The Passover Meal. Contention among the Twelve. (Evening\nIntroducing The Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVI. 20. CH. XIV. 17.\n20 Now when the even was come, 17 And in the evening he\nhe sat down with the twelve. cometh with the twelve.\n\nLuke.\nCH. XXII. 14-18, 24-30.\n14 And when the hour was come,\nhe sat down, and the twelve\napostles with him.\n15 And he said unto them, With\ndesire I have desired to eat\nthis passover with you before\nI suffer.\n16 For I say unto you, I will\nnot any more eat thereof,\nuntil it be fulfilled in the\nkingdom of God.\n17 And he took the cup, and\ngave thanks, and said, Take\nthis, and divide _it_ among\nyourselves.\n18 For I say unto you, I will\nnot drink of the fruit of the\nvine, until the kingdom of God\nshall come.\n24 And there was also a strife\namong them, which of them\nshould be accounted the\ngreatest.\n25 And he said unto them, The\nkings of the Gentiles exercise\nlordship over them; and they\nthat exercise authority upon\nthem are called benefactors.\n26 But ye _shall_ not _be_ so:\nbut he that is greatest among\nyou, let him be as the\nyounger; and he that is chief,\nas he that doth serve.\n27 For whether _is_ greater,\nhe that sitteth at meat, or he\nthat serveth? _is_ not he that\nsitteth at meat? but I am\namong you as he that serveth.\n28 Ye are they which have\ncontinued with me in my\ntemptations.\n29 And I appoint unto you a\nkingdom, as my Father hath\nappointed unto me;\n30 That ye may eat and drink\nat my table in my kingdom, and\nsit on thrones, judging the\ntwelve tribes of Israel.\n\n\n\n\u00a7 134. Jesus washes the feet of his disciples. (Evening Introducing The\nSixth Day Of The Week.) _Jerusalem_.\n\n\nJohn.\nCH. XII. 1-20.\nNow before the feast of the\npassover, when Jesus knew that\nhis hour was come that he\nshould depart out of this\nworld unto the Father, having\nloved his own which were in\nthe world, he loved them unto\nthe end.\n2 And supper being ended, (the\ndevil having now put into the\nheart of Judas Iscariot,\nSimon\u2019s _son_, to betray him,)\n3 Jesus knowing that the\nFather had given all things\ninto his hands, and that he\nwas come from God, and went to\nGod;\n4 He riseth from supper, and\nlaid aside his garments; and\ntook a towel, and girded\nhimself.\n5 After that, he poureth water\ninto a basin, and began to\nwash the disciples\u2019 feet, and\nto wipe _them_ with the towel\nwherewith he was girded.\n6 Then cometh he to Simon\nPeter: and Peter saith unto\nhim, Lord, dost thou wash my\nfeet?\n7 Jesus answered and said unto\nhim, What I do thou knowest\nnot now; but thou shalt know\nhereafter.\n8 Peter saith unto him, Thou\nshalt never wash my feet.\nJesus answered him, If I wash\nthee not, thou hast no part\nwith me.\n9 Simon Peter saith unto him,\nLord, not my feet only, but\nalso _my_ hands and _my_ head.\n10 Jesus saith to him, He that\nis washed needeth not save to\nwash _his_ feet, but is clean\nevery whit: and ye are clean,\nbut not all.\n11 For he knew who should\nbetray him: therefore said he,\nYe are not all clean.\n12 So after he had washed\ntheir feet, and had taken his\ngarments, and was set down\nagain, he said unto them, Know\nye what I have done to you?\n13 Ye call me Master, and\nLord: and ye say well; for\n_so_ I am.\n14 If I then, _your_ Lord and\nMaster, have washed your feet;\nye also ought to wash one\nanother\u2019s feet.\n15 For I have given you an\nexample, that ye should do as\nI have done to you.\n16 Verily, verily, I say unto\nyou, The servant is not\ngreater than his lord; neither\nhe that is sent greater than\nhe that sent him.\n17 If ye know these things,\nhappy are ye if ye do them.\n18 I speak not of you all; I\nknow whom I have chosen; but\nthat the scripture may be\nfulfilled, He that eateth\nbread with me, hath lifted up\nhis heel against me.(261)\n19 Now I tell you before it\ncome, that when it is come to\npass, ye may believe that I am\n_he_.\n20 Verily, verily, I say unto\nyou, He that receiveth\nwhomsoever I send, receiveth\nme; and he that receiveth me,\nreceiveth him that sent me.\n\n\n\n\u00a7 135. Jesus points out the traitor. Judas withdraws. (Evening Introducing\nThe Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVI. 21-25. CH. XIV. 18-21.\n21 And as they did eat, he 18 And as they sat, and did\nsaid, Verily I say unto you, eat, Jesus said, Verily I say\nThat one of you shall betray unto you, One of you which\nme. eateth with me, shall betray\n me.\n22 And they were exceeding 19 And they began to be\nsorrowful, and began every one sorrowful, and to say unto him\nof them to say unto him, Lord, one by one, _Is_ it I? and\nis it I? another _said_, _Is_ it I?\n23 And he answered and said, 20 And he answered and said\nHe that dippeth _his_ hand unto them, _It is_ one of the\nwith me in the dish, the same twelve that dippeth with me in\nshall betray me. the dish.\n24 The Son of man goeth, as it 21 The Son of man indeed\nis written of him: but wo unto goeth, as it is written of\nthat man by whom the Son of him: but wo to that man by\nman is betrayed! it had been whom the Son of man is\ngood for that man if he had betrayed! good were it for\nnot been born. that man if he had never been\n born.\n25 Then Judas, which betrayed\nhim, answered and said,\nMaster, is it I? He said unto\nhim, Thou hast said.\n\nLuke. John.\nCH. XXII. 21-23. CH. XIII. 21-35.\n21 But behold, the hand of him 21 When Jesus had thus said,\nthat betrayeth me _is_ with me he was troubled in spirit, and\non the table. testified, and said, Verily,\n verily, I say unto you, that\n one of you shall betray me.\n22 And truly the Son of man\ngoeth as it was determined:\nbut wo unto that man by whom\nhe is betrayed!\n 22 Then the disciples looked\n one on another, doubting of\n whom he spake.\n 23 Now there was leaning on\n Jesus\u2019 bosom, one of his\n disciples, whom Jesus loved.\n23 And they began to inquire 24 Simon Peter therefore\namong themselves, which of beckoned to him, that he\nthem it was that should do should ask who it should be of\nthis thing. whom he spake.\n 25 He then, lying on Jesus\u2019\n breast, saith unto him, Lord,\n who is it?\n 26 Jesus answered, He it is to\n whom I shall give a sop, when\n I have dipped _it_. And when\n he had dipped the sop, he gave\n _it_ to Judas Iscariot _the\n son_ of Simon.\n 27 And after the sop Satan\n entered into him. Then said\n Jesus unto him, That thou\n doest, do quickly.\n 28 Now no man at the table\n knew for what intent he spake\n this unto him.\n 29 For some _of them_ thought,\n because Judas had the bag,\n that Jesus had said unto him,\n Buy _those things_ that we\n have need of against the\n feast; or, that he should give\n something to the poor.\n 30 He then, having received\n the sop, went immediately out:\n and it was night.\n 31 Therefore, when he was gone\n out, Jesus said, Now is the\n Son of man glorified, and God\n is glorified in him.\n 32 If God be glorified in him,\n God shall also glorify him in\n himself, and shall straightway\n glorify him.\n 33 Little children, yet a\n little while I am with you. Ye\n shall seek me; and, as I said\n unto the Jews, Whither I go,\n ye cannot come, so now I say\n to you.\n 34 A new commandment I give\n unto you, That ye love one\n another; as I have loved you,\n that ye also love one another.\n 35 By this shall all _men_\n know that ye are my disciples,\n if ye have love one to\n another.\n\n\n\n\u00a7 136. Jesus foretells the fall of Peter, and the dispersion of the\nTwelve. (Evening Introducing The Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVI. 31-35. CH. XIV. 27-31.\n31 Then saith Jesus unto them, 27 And Jesus saith unto them,\nAll ye shall be offended All ye shall be offended\nbecause of me this night: for because of me this night: for\nit is written, I will smite it is written, I will smite\nthe Shepherd, and the sheep of the Shepherd, and the sheep\nthe flock shall be scattered shall be scattered.\nabroad.(262)\n32 But after I am risen again, 28 But after that I am risen,\nI will go before you into I will go before you into\nGalilee. Galilee.\n33 Peter answered and said 29 But Peter said unto him,\nunto him, Though all _men_ Although all shall be\nshall be offended because of offended, yet _will_ not I.\nthee, _yet_ will I never be\noffended.\n34 Jesus said unto him, 30 And Jesus saith unto him,\nVerily, I say unto thee, That Verily, I say unto thee, That\nthis night, before the cock this day, _even_ in this\ncrow, thou shalt deny me night, before the cock crow\nthrice. twice,(263) thou shalt deny me\n thrice.\n35 Peter said unto him, Though 31 But he spake the more\nI should die with thee, yet vehemently, If I should die\nwill not I deny thee. Likewise with thee, I will not deny\nalso said all the disciples. thee in any wise. Likewise\n also said they all.\n\nLuke. John.\nCH. XXII. 31-38. CH. XIII. 36-38.\n31 And the Lord said, Simon, 36 Simon Peter said unto him,\nSimon, behold, Satan hath Lord, whither goest thou?\ndesired _to have_ you, that he Jesus answered him, Whither I\nmay sift _you_ as wheat: go, thou canst not follow me\n now; but thou shalt follow me\n afterward.\n32 But I have prayed for thee,\nthat thy faith fail not: and\nwhen thou art converted,\nstrengthen thy brethren.\n33 And he said unto him, Lord, 37 Peter said unto him, Lord,\nI am ready to go with thee, why cannot I follow thee now?\nboth into prison, and to I will lay down my life for\ndeath. thy sake.\n34 And he said, I tell thee, 38 Jesus answered him, Wilt\nPeter, the cock shall not crow thou lay down thy life for my\nthis day, before that thou sake? Verily, verily, I say\nshalt thrice deny that thou unto thee, The cock shall not\nknowest me. crow, till thou hast denied me\n thrice.\n35 And he said unto them, When\nI sent you without purse, and\nscrip, and shoes, lacked ye\nany thing? And they said,\nNothing.\n36 Then said he unto them, But\nnow, he that hath a purse, let\nhim take _it_, and likewise\n_his_ scrip: and he that hath\nno sword, let him sell his\ngarment, and buy one.(264)\n37 For I say unto you, that\nthis that is written must yet\nbe accomplished in me, And he\nwas reckoned among the\ntransgressors:(265) for the\nthings concerning me have an\nend.\n38 And they said, Lord,\nbehold, here are two swords.\nAnd he said unto them, It is\nenough.\n\n\n\n\u00a7 137. The Lord\u2019s Supper. (Evening Introducing The Sixth Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVI. 26-29. CH. XIV. 22-25.\n26 And(266) as they were 22 And as they did eat, Jesus\neating,(267) Jesus took bread, took bread, and blessed, and\nand blessed _it_, and brake brake _it_, and gave to them,\n_it_, and gave _it_ to the and said, Take, eat: this is\ndisciples, and said, Take, my body.\neat; this is my body.\n27 And he took the cup, and 23 And he took the cup, and\ngave thanks, and gave _it_ to when he had given thanks, he\nthem, saying, Drink ye all of gave _it_ to them: and they\nit; all drank of it.\n28 For this is my blood of the 24 And he said unto them, This\nnew testament,(268) which is is my blood of the new\nshed for many for the testament, which is shed for\nremission of sins. many.\n29 But I say unto you, I will 25 Verily, I say unto you, I\nnot drink henceforth of this will drink no more of the\nfruit of the vine, until that fruit of the vine, until that\nday when I drink it new with day that I drink it new in the\nyou in my Father\u2019s kingdom. kingdom of God.\n\nLuke.\nCH. XXII. 19-20.\n19 And he took bread, and gave\nthanks, and brake _it_, and\ngave unto them, saying, This\nis my body which is given for\nyou: this do in remembrance of\nme.\n20 Likewise also the cup after\nsupper, saying, This cup _is_\nthe new testament in my blood,\nwhich is shed for you.\n\n\n\n\u00a7 138. Jesus comforts his disciples. The Holy Spirit promised. (Evening\nIntroducing The Sixth Day Of The Week.) _Jerusalem_.\n\n\nJohn.\nCH. XIV. 1-31.\nLet not your heart be\ntroubled: ye believe in God,\nbelieve also in me.\n2 In my Father\u2019s house are\nmany mansions; if _it were_\nnot _so_, I would have told\nyou. I go to prepare a place\nfor you.\n3 And if I go and prepare a\nplace for you, I will come\nagain and receive you unto\nmyself; that where I am,\n_there_ ye may be also.\n4 And whither I go ye know,\nand the way ye know.\n5 Thomas saith unto him, Lord,\nwe know not whither thou\ngoest; and how can we know the\nway?\n6 Jesus saith unto him, I am\nthe way, and the truth, and\nthe life: no man cometh unto\nthe Father, but by me.\n7 If ye had known me, ye\nshould have known my Father\nalso: and from henceforth ye\nknow him, and have seen him.\n8 Philip saith unto him, Lord,\nshew us the Father, and it\nsufficeth us.\n9 Jesus saith unto him, Have I\nbeen so long time with you,\nand yet hast thou not known\nme, Philip? he that hath seen\nme, hath seen the Father; and\nhow sayest thou _then_, Shew\nus the Father?\n10 Believest thou not that I\nam in the Father, and the\nFather in me? the words that I\nspeak unto you, I speak not of\nmyself: but the Father, that\ndwelleth in me, he doeth the\nworks.\n11 Believe me that I _am_ in\nthe Father, and the Father in\nme: or else believe me for the\nvery works\u2019 sake.\n12 Verily, verily, I say unto\nyou, He that believeth on me,\nthe works that I do shall he\ndo also; and greater _works_\nthan these shall he do;\nbecause I go unto my Father.\n13 And whatsoever ye shall ask\nin my name, that will I do,\nthat the Father may be\nglorified in the Son.\n14 If ye shall ask any thing\nin my name, I will do _it_.\n15 If ye love me, keep my\ncommandments:\n16 And I will pray the Father,\nand he shall give you another\nComforter, that he may abide\nwith you for ever;\n17 _Even_ the Spirit of truth;\nwhom the world cannot receive,\nbecause it seeth him not,\nneither knoweth him: but ye\nknow him; for he dwelleth with\nyou, and shall be in you.\n18 I will not leave you\ncomfortless: I will come to\nyou.\n19 Yet a little while, and the\nworld seeth me no more; but ye\nsee me: because I live, ye\nshall live also.\n20 At that day ye shall know\nthat I _am_ in my Father, and\nye in me, and I in you.\n21 He that hath my\ncommandments, and keepeth\nthem, he it is that loveth me:\nand he that loveth me, shall\nbe loved of my Father, and I\nwill love him, and will\nmanifest myself to him.\n22 Judas saith unto him, (not\nIscariot) Lord, how is it that\nthou wilt manifest thyself\nunto us, and not unto the\nworld?\n23 Jesus answered and said\nunto him, If a man love me, he\nwill keep my words: and my\nFather will love him, and we\nwill come unto him, and make\nour abode with him.\n24 He that loveth me not,\nkeepeth not my sayings: and\nthe word which ye hear is not\nmine, but the Father\u2019s which\nsent me.\n25 These things have I spoken\nunto you, being _yet_ present\nwith you.\n26 But the Comforter, _which\nis_ the Holy Ghost, whom the\nFather will send in my name,\nhe shall teach you all things,\nand bring all things to your\nremembrance, whatsoever I have\nsaid unto you.\n27 Peace I leave with you, my\npeace I give unto you: not as\nthe world giveth, give I unto\nyou. Let not your heart be\ntroubled, neither let it be\nafraid.\n28 Ye have heard how I said\nunto you, I go away, and come\n_again_ unto you. If ye loved\nme, ye would rejoice, because\nI said, I go unto the Father:\nfor my Father is greater than\nI.\n29 And now I have told you\nbefore it come to pass, that\nwhen it is come to pass, ye\nmight believe.\n30 Hereafter I will not talk\nmuch with you: for the prince\nof this world cometh, and hath\nnothing in me.\n31 But that the world may know\nthat I love the Father; and as\nthe Father gave me\ncommandment, even so I do.\nArise, let us go hence.\n\n\n\n\u00a7 139. Christ the true Vine. His disciples hated by the world. (Evening\nIntroducing The Sixth Day Of The Week.) _Jerusalem_.\n\n\nJohn.\nCH. XV. 1-27.\nI am the true vine, and my\nFather is the husbandman.\n2 Every branch in me that\nbeareth not fruit, he taketh\naway: and every _branch_ that\nbeareth fruit, he purgeth it,\nthat it may bring forth more\nfruit.\n3 Now ye are clean through the\nword which I have spoken unto\nyou.\n4 Abide in me, and I in you.\nAs the branch cannot bear\nfruit of itself, except it\nabide in the vine: no more can\nye, except ye abide in me.\n5 I am the vine, ye _are_ the\nbranches: He that abideth in\nme, and I in him, the same\nbringeth forth much fruit: for\nwithout me ye can do nothing.\n6 If a man abide not in me, he\nis cast forth as a branch, and\nis withered; and men gather\nthem, and cast _them_ into the\nfire, and they are burned.\n7 If ye abide in me, and my\nwords abide in you, ye shall\nask what ye will, and it shall\nbe done unto you.\n8 Herein is my Father\nglorified, that ye bear much\nfruit; so shall ye be my\ndisciples.\n9 As the Father hath loved me,\nso have I loved you: continue\nye in my love.\n10 If ye keep my commandments,\nye shall abide in my love;\neven as I have kept my\nFather\u2019s commandments, and\nabide in his love.\n11 These things have I spoken\nunto you, that my joy might\nremain in you, and _that_ your\njoy might be full.\n12 This is my commandment,\nThat ye love one another, as I\nhave loved you.\n13 Greater love hath no man\nthan this, that a man lay down\nhis life for his friends.\n14 Ye are my friends, if ye do\nwhatsoever I command you.\n15 Henceforth I call you not\nservants; for the servant\nknoweth not what his lord\ndoeth: but I have called you\nfriends; for all things that I\nhave heard of my Father, I\nhave made known unto you.\n16 Ye have not chosen me, but\nI have chosen you, and\nordained you, that ye should\ngo and bring forth fruit, and\n_that_ your fruit should\nremain: that whatsoever ye\nshall ask of the Father in my\nname, he may give it to you.\n17 These things I command you,\nthat ye love one another.\n18 If the world hate you, ye\nknow that it hated me before\n_it hated_ you.\n19 If ye were of the world,\nthe world would love his own;\nbut because ye are not of the\nworld, but I have chosen you\nout of the world, therefore\nthe world hateth you.\n20 Remember the word that I\nsaid unto you, The servant is\nnot greater than his lord. If\nthey have persecuted me, they\nwill also persecute you: if\nthey have kept my saying, they\nwill keep yours also.\n21 But all these things will\nthey do unto you for my name\u2019s\nsake, because they know not\nhim that sent me.\n22 If I had not come and\nspoken unto them, they had not\nhad sin: but now they have no\ncloak for their sin.\n23 He that hateth me, hateth\nmy Father also.\n24 If I had not done among\nthem the works which none\nother man did, they had not\nhad sin: but now have they\nboth seen, and hated both me\nand my Father.\n25 But _this cometh to pass_,\nthat the word might be\nfulfilled that is written in\ntheir law, They hated me\nwithout a cause.(269)\n26 But when the Comforter is\ncome, whom I will send unto\nyou from the Father, _even_\nthe Spirit of truth, which\nproceedeth from the Father, he\nshall testify of me.\n27 And ye also shall bear\nwitness, because ye have been\nwith me from the beginning.\n\n\n\n\u00a7 140. Persecution foretold. Further promise of the Holy Spirit. (Evening\nIntroducing The Sixth Day Of The Week.) _Jerusalem_.\n\n\nJohn.\nCH. XVI. 1-33.\nThese things have I spoken\nunto you, that ye should not\nbe offended.\n2 They shall put you out of\nthe synagogues: yea, the time\ncometh, that whosoever killeth\nyou, will think that he doeth\nGod service.\n3 And these things will they\ndo unto you, because they have\nnot known the Father, nor me.\n4 But these things have I told\nyou, that when the time shall\ncome, ye may remember that I\ntold you of them. And these\nthings I said not unto you at\nthe beginning because I was\nwith you.\n5 But now I go my way to him\nthat sent me, and none of you\nasketh me, Whither goest thou?\n6 But because I have said\nthese things unto you, sorrow\nhath filled your heart.\n7 Nevertheless, I tell you the\ntruth: It is expedient for you\nthat I go away: for if I go\nnot away, the Comforter will\nnot come unto you; but if I\ndepart, I will send him unto\nyou.\n8 And when he is come, he will\nreprove the world of sin, and\nof righteousness, and of\njudgment:\n9 Of sin, because they believe\nnot on me;\n10 Of righteousness, because I\ngo to my Father, and ye see me\nno more;\n11 Of judgment, because the\nprince of this world is\njudged.\n12 I have yet many things to\nsay unto you, but ye cannot\nbear them now.\n13 Howbeit, when he, the\nSpirit of truth is come, he\nwill guide you into all truth:\nfor he shall not speak of\nhimself; but whatsoever he\nshall hear, _that_ shall he\nspeak: and he will shew you\nthings to come.\n14 He shall glorify me: for he\nshall receive of mine, and\nshall shew _it_ unto you.\n15 All things that the Father\nhath are mine: therefore said\nI, that he shall take of mine,\nand shall shew it unto you.\n16 A little while, and ye\nshall not see me: and again, a\nlittle while, and ye shall see\nme, because I go to the\nFather.\n17 Then said _some_ of his\ndisciples among themselves,\nWhat is this that he saith\nunto us, A little while, and\nye shall not see me: and\nagain, a little while, and ye\nshall see me; and, Because I\ngo to the Father?\n18 They said therefore, What\nis this that he saith, A\nlittle while? we cannot tell\nwhat he saith.\n19 Now Jesus knew that they\nwere desirous to ask him, and\nsaid unto them, Do ye inquire\namong yourselves of that I\nsaid, A little while, and ye\nshall not see me: and again, a\nlittle while, and ye shall see\nme?\n20 Verily, verily, I say unto\nyou, that ye shall weep and\nlament, but the world shall\nrejoice: and ye shall be\nsorrowful, but your sorrow\nshall be turned into joy.\n21 A woman when she is in\ntravail hath sorrow, because\nher hour is come: but as soon\nas she is delivered of the\nchild, she remembereth no more\nthe anguish, for joy that a\nman is born into the world.\n22 And ye now therefore have\nsorrow: but I will see you\nagain, and your heart shall\nrejoice, and your joy no man\ntaketh from you.\n23 And in that day ye shall\nask me nothing. Verily,\nverily, I say unto you,\nWhatsoever ye shall ask the\nFather in my name, he will\ngive _it_ you.\n24 Hitherto have ye asked\nnothing in my name: ask, and\nye shall receive, that your\njoy may be full.\n25 These things have I spoken\nunto you in proverbs: but the\ntime cometh when I shall no\nmore speak unto you in\nproverbs, but I shall shew you\nplainly of the Father.\n26 At that day ye shall ask in\nmy name: and I say not unto\nyou, that I will pray the\nFather for you:\n27 For the Father himself\nloveth you, because ye have\nloved me, and have believed\nthat I came out from God.\n28 I came forth from the\nFather, and am come into the\nworld: again, I leave the\nworld, and go to the Father.\n29 His disciples said unto\nhim, Lo, now speakest thou\nplainly, and speakest no\nproverb.\n30 Now are we sure that thou\nknowest all things, and\nneedest not that any man\nshould ask thee: by this we\nbelieve that thou camest forth\nfrom God.\n31 Jesus answered them, Do ye\nnow believe?\n32 Behold, the hour cometh,\nyea, is now come, that ye\nshall be scattered every man\nto his own, and shall leave me\nalone: and yet I am not alone,\nbecause the Father is with me.\n33 These things I have spoken\nunto you, that in me ye might\nhave peace. In the world ye\nshall have tribulation, but be\nof good cheer: I have overcome\nthe world.\n\n\n\n\u00a7 141. Christ\u2019s last prayer with his disciples. (Evening Introducing The\nSixth Day Of The Week.) _Jerusalem_.\n\n\nJohn.\nCH. XVII. 1-26.\nThese words spake Jesus, and\nlifted up his eyes to heaven,\nand said, Father, the hour is\ncome; glorify thy Son, that\nthy Son also may glorify thee:\n2 As thou hast given him power\nover all flesh, that he should\ngive eternal life to as many\nas thou hast given him.\n3 And this is life eternal,\nthat they might know thee the\nonly true God, and Jesus\nChrist whom thou hast sent.\n4 I have glorified thee on the\nearth: I have finished the\nwork which thou gavest me to\ndo.\n5 And now, O Father, glorify\nthou me with thine own self,\nwith the glory which I had\nwith thee before the world\nwas.\n6 I have manifested thy name\nunto the men which thou gavest\nme out of the world: thine\nthey were, and thou gavest\nthem me; and they have kept\nthy word.\n7 Now they have known that all\nthings whatsoever thou hast\ngiven me are of thee:\n8 For I have given unto them\nthe words which thou gavest\nme; and they have received\n_them_, and have known surely\nthat I came out from thee, and\nthey have believed that thou\ndidst send me.\n9 I pray for them: I pray not\nfor the world, but for them\nwhich thou hast given me; for\nthey are thine.\n10 And all mine are thine, and\nthine are mine; and I am\nglorified in them.\n11 And now I am no more in the\nworld, but these are in the\nworld, and I come to thee.\nHoly Father, keep through\nthine own name those whom thou\nhast given me, that they may\nbe one, as we _are_.\n12 While I was with them in\nthe world, I kept them in thy\nname: those that thou gavest\nme I have kept, and none of\nthem is lost, but the son of\nperdition; that the scripture\nmight be fulfilled.(270)\n13 And now come I to thee, and\nthese things I speak in the\nworld, that they might have my\njoy fulfilled in themselves.\n14 I have given them thy word;\nand the world hath hated them,\nbecause they are not of the\nworld, even as I am not of the\nworld.\n15 I pray not that thou\nshouldest take them out of the\nworld, but that thou shouldest\nkeep them from the evil.\n16 They are not of the world,\neven as I am not of the world.\n17 Sanctify them through thy\ntruth: thy word is truth.\n18 As thou hast sent me into\nthe world, even so have I also\nsent them into the world.\n19 And for their sakes I\nsanctify myself, that they\nalso might be sanctified\nthrough the truth.\n20 Neither pray I for these\nalone; but for them also which\nshall believe on me through\ntheir word:\n21 That they all may be one;\nas thou, Father, _art_ in me,\nand I in thee, that they also\nmay be one in us: that the\nworld may believe that thou\nhast sent me.\n22 And the glory which thou\ngavest me, I have given them;\nthat they may be one, even as\nwe are one;\n23 I in them, and thou in me,\nthat they may be made perfect\nin one; and that the world may\nknow that thou hast sent me,\nand hast loved them as thou\nhast loved me.\n24 Father, I will that they\nalso whom thou hast given me\nbe with me where I am; that\nthey may behold my glory which\nthou hast given me: for thou\nlovedst me before the\nfoundation of the world.\n25 O righteous Father, the\nworld hath not known thee: but\nI have known thee, and these\nhave known that thou hast sent\nme.\n26 And I have declared unto\nthem thy name, and will\ndeclare _it_: that the love\nwherewith thou hast loved me,\nmay be in them, and I in them.\n\n\n\n\u00a7 142. The agony in Gethsemane. (Evening Introducing The Sixth Day Of The\nWeek.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVI. 30, 36-46. CH. XIV. 26, 32-42.\n30 And when they had sung a 26 And when they had sung an\nhymn, they went out into the hymn, they went out into the\nmount of Olives. mount of Olives.\n36 Then cometh Jesus with them 32 And they came to a place\nunto a place called which was named Gethsemane:\nGethsemane, and saith unto the and he saith to his disciples,\ndisciples, Sit ye here, while Sit ye here, while I shall\nI go and pray yonder. pray.\n37 And he took with him Peter, 33 And he taketh with him\nand the two sons of Zebedee, Peter, and James, and John,\nand began to be sorrowful and and began to be sore amazed,\nvery heavy. and to be very heavy;\n38 Then saith he unto them, My 34 And saith unto them, My\nsoul is exceeding sorrowful, soul is exceeding sorrowful\neven unto death: tarry ye unto death: tarry ye here, and\nhere, and watch with me. watch.\n39 And he went a little 35 And he went forward a\nfurther, and fell on his face, little, and fell on the\nand prayed, saying, O my ground, and prayed that, if it\nFather, if it be possible, let were possible, the hour might\nthis cup pass from me: pass from him.\nnevertheless, not as I will,\nbut as thou _wilt_.\n 36 And he said, Abba, Father,\n all things _are_ possible unto\n thee; take away this cup from\n me: nevertheless, not what I\n will, but what thou wilt.\n40 And he cometh unto the 37 And he cometh, and findeth\ndisciples, and findeth them them sleeping, and saith unto\nasleep, and saith unto Peter, Peter, Simon, sleepest thou?\nWhat! could ye not watch with couldest not thou watch one\nme one hour? hour?\n41 Watch and pray, that ye 38 Watch ye and pray, lest ye\nenter not into temptation: the enter into temptation. The\nspirit indeed _is_ willing, spirit truly _is_ ready, but\nbut the flesh _is_ weak. the flesh _is_ weak.\n42 He went away again the 39 And again he went away, and\nsecond time, and prayed, prayed, and spake the same\nsaying, O my Father, if this words.\ncup may not pass away from me,\nexcept I drink it, thy will be\ndone.\n43 And he came and found them 40 And when he returned, he\nasleep again: for their eyes found them asleep again, (for\nwere heavy. their eyes were heavy;)\n neither wist they what to\n answer him.\n44 And he left them, and went\naway again, and prayed the\nthird time, saying the same\nwords.\n45 Then cometh he to his 41 And he cometh the third\ndisciples, and saith unto time, and saith unto them,\nthem, Sleep on now, and take Sleep on now, and take _your_\n_your_ rest: behold, the hour rest: it is enough, the hour\nis at hand, and the Son of man is come: behold, the Son of\nis betrayed into the hands of man is betrayed into the hands\nsinners. of sinners.\n46 Rise, let us be going: 42 Rise up, let us go; lo, he\nbehold, he is at hand that that betrayeth me is at hand.\ndoth betray me.\n\nLuke. John.\nCH. XXII. 39-46. CH. XVIII. 1.\n39 And he came out, and went, When Jesus had spoken these\nas he was wont, to the mount words, he went forth with his\nof Olives; and his disciples disciples over the brook\nalso followed him. Cedron, where was a garden,\n into which he entered, and his\n disciples.\n40 And when he was at the\nplace, he said unto them, Pray\nthat ye enter not into\ntemptation.\n41 And he was withdrawn from\nthem about a stone\u2019s cast, and\nkneeled down, and prayed,\n42 Saying, Father, if thou be\nwilling, remove this cup from\nme: nevertheless, not my will,\nbut thine, be done.\n43 And there appeared an angel\nunto him from heaven,\nstrengthening him.\n44 And being in an agony, he\nprayed more earnestly: and his\nsweat was as it were great\ndrops of blood(271) falling\ndown to the ground.\n45 And when he rose up from\nprayer, and was come to his\ndisciples, he found them\nsleeping for sorrow,(272)\n46 And said unto them, Why\nsleep ye? rise and pray, lest\nye enter into temptation.\n\n\n\n\u00a7 143. Jesus betrayed and made prisoner. (Evening Introducing The Sixth\nDay Of The Week.) _Mount of Olives_.\n\n\nMatthew. Mark.\nCH. XXVI. 47-56. CH. XIV. 43-52\n47 And while he yet spake, lo, 43 And immediately while he\nJudas, one of the twelve, yet spake, cometh Judas, one\ncame, and with him a great of the twelve, and with him a\nmultitude with swords and great multitude with swords\nstaves, from the chief priests and staves, from the chief\nand elders of the people. priests, and the scribes, and\n the elders.\n48 Now, he that betrayed him, 44 And he that betrayed him,\ngave them a sign, saying, had given them a token,\nWhomsoever I shall kiss, that saying, Whomsoever I shall\nsame is he; hold him fast. kiss, that same is he; take\n him, and lead _him_ away\n safely.\n49 And forthwith he came to 45 And as soon as he was come,\nJesus, and said, Hail Master; he goeth straightway to him,\nand kissed him. and saith, Master, Master; and\n kissed him.\n50 And Jesus said unto him,\nFriend, wherefore art thou\ncome? Then came they, and laid\nhands on Jesus, and took him.\n51 And behold, one of them 47 And one of them that stood\nwhich were with Jesus, by, drew a sword, and smote a\nstretched out _his_ hand, and servant of the high priest,\ndrew his sword, and struck a and cut off his ear.\nservant of the high priest,\nand smote off his ear.\n52 Then said Jesus unto him,\nPut up again thy sword into\nhis place: for all they that\ntake the sword, shall perish\nwith the sword.(273)\n53 Thinkest thou that I cannot\nnow pray to my Father, and he\nshall presently give me more\nthan twelve legions of angels?\n54 But how then shall the\nscriptures be fulfilled, that\nthus it must be?\n55 In that same hour said 48 And Jesus answered and said\nJesus to the multitudes, Are unto them, Are ye come out as\nye come out as against a thief against a thief, with swords\nwith swords and staves for to and _with_ staves to take me?\ntake me? I sat daily with you\nteaching in the temple, and ye\nlaid no hold on me.\n56 But all this was done, that 49 I was daily with you in the\nthe scriptures of the prophets temple, teaching, and ye took\nmight be fulfilled. me not: but the scriptures\n must be fulfilled.\nThen all the disciples forsook 50 And they all forsook him\nhim, and fled. and fled.\n 51 And there followed him a\n certain young man, having a\n linen cloth cast about _his\n naked body_; and the young men\n laid hold on him.\n 52 And he left the linen\n cloth, and fled from them\n naked.\n\nLuke. John.\nCH. XXII. 47-53. CH. XVIII. 2-21.\n47 And while he yet spake, 2 And Judas also, which\nbehold a multitude, and he betrayed him, knew the place:\nthat was called Judas, one of for Jesus ofttimes resorted\nthe twelve, went before them, thither with his disciples.\nand drew near unto Jesus to\nkiss him.\n 3 Judas then, having received\n a band _of men_ and officers\n from the chief priests and\n Pharisees, cometh thither with\n lanterns, and torches, and\n weapons.\n48 But Jesus said unto him, 4 Jesus therefore, knowing all\nJudas, betrayest thou the Son things that should come upon\nof man with a kiss? him, went forth, and said unto\n them, Whom seek ye?\n49 When they which were about 5 They answered him, Jesus of\nhim, saw what would follow, Nazareth. Jesus saith unto\nthey said unto him, Lord, them, I am _he_.(274) And\nshall we smite with the sword? Judas also, which betrayed\n him, stood with them.\n 6 As soon then as he had said\n unto them, I am _he_, they\n went backward, and fell to the\n ground.\n 7 Then asked he them again,\n Whom seek ye? And they said,\n Jesus of Nazareth.\n 8 Jesus answered, I have told\n you that I am _he_. If\n therefore ye seek me, let\n these go their way:\n 9 That the saying might be\n fulfilled which he spake, Of\n them which thou gavest me,\n have I lost none.\n50 And one of them smote the 10 Then Simon Peter,(275)\nservant of the high priest, having a sword, drew it, and\nand cut off his right ear. smote the high priest\u2019s\n servant, and cut off his right\n ear. The servant\u2019s name was\n Malchus.\n51 And Jesus answered and 11 Then said Jesus unto Peter,\nsaid, Suffer ye thus far. And Put up thy sword into the\nhe touched his ear, and healed sheath: the cup which my\nhim. Father hath given me, shall I\n not drink it?\n52 Then Jesus said unto the\nchief priests, and captains of\nthe temple, and the elders\nwhich were come to him, Be ye\ncome out as against a thief\nwith swords and staves?\n53 When I was daily with you 12 Then the band, and the\nin the temple, ye stretched captain, and officers of the\nforth no hands against me: but Jews took Jesus, and bound\nthis is your hour, and power him.\nof darkness.\n\n\n\n\u00a7 144. Jesus before Caiaphas. Peter thrice denies him. (Night Introducing\nThe Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVI. 57, 58, 69-75. CH. XIV. 53, 54, 66-72.\n57 And they that had laid hold 53 And they led Jesus away to\non Jesus, led _him_ away to the high priest: and with him\nCaiaphas the high priest, were assembled all the chief\nwhere the scribes and the priests, and the elders and\nelders were assembled. the scribes.\n58 But Peter followed him afar 54 And Peter followed him afar\noff, unto the high priest\u2019s off, even into the palace of\npalace, and went in, and sat the high priest: and he sat\nwith the servants to see the with the servants, and warmed\nend. himself at the fire.\n69 Now Peter sat without in 66 And as Peter was beneath in\nthe palace: and a damsel came the palace, there cometh one\nunto him, saying, Thou also of the maids of the high\nwast with Jesus of Galilee. priest:\n 67 And when she saw Peter\n warming himself, she looked\n upon him, and said, And thou\n also wast with Jesus of\n Nazareth.\n70 But he denied before _them_ 68 But he denied, saying, I\nall, saying, I know not what know not, neither understand I\nthou sayest. what thou sayest. And he went\n out into the porch; and the\n cock crew.\n71 And when he was gone out 69 And a maid saw him again,\ninto the porch,(276) another and began to say to them that\n_maid_ saw him, and said unto stood by, This is _one_ of\nthem that were there, This them.\n_fellow_ was also with Jesus\nof Nazareth.\n72 And again he denied with an 70 And he denied it again. And\noath, I do not know the man. a little after, they that\n stood by said again to Peter,\n Surely thou art _one_ of them:\n for thou art a Galilean, and\n thy speech agreeth _thereto_.\n73 And after a while came unto\n_him_ they that stood by, and\nsaid to Peter, Surely thou\nalso art _one_ of them; for\nthy speech bewrayeth thee.\n74 Then began he to curse and 71 But he began to curse and\nto swear, _saying_, I know not to swear, _saying_, I know not\nthe man. And immediately the this man of whom ye speak.\ncock crew.\n75 And Peter remembered the 72 And the second time the\nword of Jesus, which said unto cock crew. And Peter called to\nhim, Before the cock crow thou mind the word that Jesus said\nshalt deny me thrice. And he unto him, Before the cock crow\nwent out, and wept bitterly. twice, thou shalt deny me\n thrice. And when he thought\n thereon, he wept.\n\nLuke. John.\nCH. XXII. 54-62. CH. XVIII. 13-18, 25-27.\nThen took they him, and led 13 And led him away to Annas\n_him_ and brought him into the first,(277) (for he was\nhigh priest\u2019s house. And Peter father-in-law to Caiaphas,\nfollowed afar off. which was the high priest that\n same year.)\n 14 Now Caiaphas was he which\n gave counsel to the Jews, that\n it was expedient that one man\n should die for the people.\n 15 And Simon Peter followed\n Jesus, and _so did_ another\n disciple. That disciple was\n known unto the high priest,\n and went in with Jesus, into\n the palace of the high priest.\n 16 But Peter stood at the door\n without. Then went out that\n other disciple which was known\n unto the high priest, and\n spake unto her that kept the\n door, and brought in Peter.\n55 And when they had kindled a 18 And the servants and\nfire in the midst of the hall, officers stood there, who had\nand were set down together, made a fire of coals; (for it\nPeter sat down among them. was cold) and they warmed\n themselves: and Peter stood\n with them, and warmed himself.\n56 But a certain maid beheld 17 Then saith the damsel that\nhim as he sat by the fire, and kept the door unto Peter, Art\nearnestly looked upon him, and not thou also _one_ of this\nsaid, This man was also with man\u2019s disciples? He saith, I\nhim. am not.\n57 And he denied him, saying,\nWoman, I know him not.\n58 And after a little while 25 And Simon Peter stood and\nanother saw him, and said, warmed himself. They said\nThou art also of them. And therefore unto him, Art not\nPeter said, Man, I am not. thou also _one_ of his\n disciples? He denied _it_, and\n said, I am not.\n59 And about the space of one 26 One of the servants of the\nhour after, another high priest (being his kinsman\nconfidently affirmed, saying, whose ear Peter cut off)\nOf a truth this _fellow_ also saith, did not I see thee in\nwas with him: for he is a the garden with him?\nGalilean.\n60 And Peter said, Man, I know 27 Peter then denied again:\nnot(278) what thou sayest. And and immediately the cock\nimmediately, while he yet crew.(279)\nspake, the cock crew.\n61 And the Lord turned, and\nlooked upon Peter. And Peter\nremembered the word of the\nLord, how he had said unto\nhim, Before the cock crow,\nthou shalt deny me thrice.\n62 And Peter went out and wept\nbitterly.\n\n\n\n\u00a7 145. Jesus before Caiaphas. He declares himself to be the Christ, &c.\n(Morning Of The Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVI. 59-68. CH. XIV. 55-65.\n59 Now the chief priests and 55 And the chief priests, and\nelders, and all the council, all the council sought for\nsought false witness against witness against Jesus to put\nJesus, to put him to death; him to death; and found none:\n60 But found none: yea, though 56 For many bare false witness\nmany false witnesses came, against him, but their witness\n_yet_ found they none. At the agreed not together.\nlast came two false witnesses,\n 57 And there arose certain,\n and bare false witness against\n him, saying,\n61 And said, This _fellow_ 58 We heard him say, I will\nsaid, I am able to destroy the destroy this temple that is\ntemple of God, and to build it made with hands, and within\nin three days. three days I will build\n another made without hands.\n 59 But neither so did their\n witness agree together.\n62 And the high priest arose, 60 And the high priest stood\nand said unto him, Answerest up in the midst, and asked\nthou nothing? what _is it Jesus, saying, Answerest thou\nwhich_ these witness against nothing? what _is it which_\nthee? these witness against thee?\n63 But Jesus held his peace. 61 But he held his peace, and\nAnd the high priest answered answered nothing. Again the\nand said unto him, I adjure high priest asked him, and\nthee by the living God, that said unto him, Art thou the\nthou tell us whether thou be Christ, the Son of the\nthe Christ, the Son of God. Blessed?\n64 Jesus saith unto him, Thou 62 And Jesus said, I am: and\nhast said: nevertheless, I say ye shall see the Son of man\nunto you, Hereafter shall ye sitting on the right hand of\nsee the Son of man sitting on power, and coming in the\nthe right hand of power, and clouds of heaven.\ncoming in the clouds of\nheaven.\n65 Then the high priest rent 63 Then the high priest rent\nhis clothes, saying, He hath his clothes, and saith, What\nspoken blasphemy; what further need we any further witnesses?\nneed have we of witnesses?\nbehold, now ye have heard his\nblasphemy.\n66 What think ye? They 64 Ye have heard the\nanswered and said, He is blasphemy: what think ye? And\nguilty of death. they all condemned him to be\n guilty of death.\n67 Then did they spit in his 65 And some began to spit on\nface, and buffeted him; and him, and to cover his face,\nothers smote _him_ with the and to buffet him, and to say\npalms of their hands, unto him, Prophesy: and the\n servants did strike him with\n the palms of their hands.\n68 Saying, Prophesy unto\nus,(280) thou Christ, Who is\nhe that smote thee?\n\nLuke. John.\nCH. XXII. 63-71. CH. XVIII. 19-24.\n66 And as soon as it was day,\nthe elders of the people, and\nthe chief priests, and the\nscribes, came together, and\nled him into their council,\nsaying,\n67 Art thou the Christ? tell 19 The high priest then asked\nus. And he said unto them, If Jesus of his disciples, and of\nI tell you, ye will not his doctrine.\nbelieve.\n68 And if I also ask _you_, ye 20 Jesus answered him, I spake\nwill not answer me, nor let openly to the world; I ever\n_me_ go. taught in the synagogue, and\n in the temple, whither the\n Jews always resort; and in\n secret have I said nothing.\n69 Hereafter shall the Son of\nman sit on the right hand of\nthe power of God.\n70 Then said they all, Art 21 Why askest thou me? ask\nthou then the Son of God? And them which heard me, what I\nhe said unto them, Ye say that have said unto them: behold,\nI am. they know what I said.\n71 And they said, What need we 22 And when he had thus\nany further witness? for we spoken, one of the officers\nourselves have heard of his which stood by, struck Jesus\nown mouth. with the palm of his hand,\n saying, Answerest thou the\n high priest so?\n63 And the men that held\nJesus, mocked him, and smote\n_him_.\n64 And when they had 23 Jesus answered him, If I\nblindfolded him, they struck have spoken evil, bear witness\nhim on the face, and asked of the evil: but if well, why\nhim, saying, Prophesy, who is smitest thou me?\nit that smote thee?\n65 And many other things 24 (Now Annas had sent him\nblasphemously spake they bound unto Caiaphas the high\nagainst him. priest.)\n\n\n\n\u00a7 146. The Sanhedrim lead Jesus away to Pilate. (Sixth Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 1, 2, 11-14. CH. XV. 1-5.\nWhen the morning was come, all And straightway in the morning\nthe chief priests and elders the chief priests held a\nof the people took counsel consultation with the elders\nagainst Jesus to put him to and scribes, and the whole\ndeath. council, and bound Jesus, and\n carried _him_ away, and\n delivered _him_ to Pilate.\n2 And when they had bound him,\nthey led _him_ away, and\ndelivered him to Pontius\nPilate the governor.\n11 And Jesus stood before the 2 And Pilate asked him, Art\ngovernor: and the governor thou the King of the Jews? And\nasked him, saying, Art thou he answering, said unto him,\nthe King of the Jews? And Thou sayest it.\nJesus said unto him, Thou\nsayest.\n12 And when he was accused of 3 And the chief priests\nthe chief priests and elders, accused him of many things:\nhe answered nothing. but he answered nothing.\n13 Then saith Pilate unto him, 4 And Pilate asked him again,\nHearest thou not how many saying, Answerest thou\nthings they witness against nothing? behold how many\nthee? things they witness against\n thee.\n14 And he answered him to 5 But Jesus yet answered\nnever a word; insomuch that nothing: so that Pilate\nthe governor marvelled marvelled.\ngreatly.\n\nLuke. John.\nCH. XXIII. 1-5. CH. XVIII. 28-38.\nAnd the whole multitude of 28 Then led they Jesus from\nthem arose, and led him unto Caiaphas unto the hall of\nPilate. judgment: and it was early;\n and they themselves went not\n into the judgment-hall, lest\n they should be defiled; but\n that they might eat the\n passover.\n2 And they began to accuse 29 Pilate then went out unto\nhim, saying, We found this them, and said, What\n_fellow_ perverting the accusation bring ye against\nnation, and forbidding to give this man?\ntribute to Cesar, saying, That\nhe himself is Christ, a King.\n 30 They answered and said unto\n him, If he were not a\n malefactor, we would not have\n delivered him up unto thee.\n 31 Then said Pilate unto them,\n Take ye him, and judge him\n according to your law. The\n Jews therefore said unto him,\n It is not lawful for us to put\n any man to death:\n 32 That the saying of Jesus\n might be fulfilled, which he\n spake, signifying what death\n he should die.\n3 And Pilate asked him saying, 33 Then Pilate entered into\nArt thou the King of the Jews? the judgment-hall again, and\nAnd he answered him and said, called Jesus, and said unto\nThou sayest _it_. him, Art thou the King of the\n Jews?\n 34 Jesus answered him, Sayest\n thou this thing of thyself, or\n did others tell it thee of me?\n 35 Pilate answered, Am I a\n Jew? Thine own nation, and the\n chief priests, have delivered\n thee unto me. What hast thou\n done?\n 36 Jesus answered, My kingdom\n is not of this world: if my\n kingdom were of this world,\n then would my servants\n fight,(281) that I should not\n be delivered to the Jews: but\n now is my kingdom not from\n hence.\n 37 Pilate therefore said unto\n him, Art thou a king then?\n Jesus answered, Thou sayest\n that I am a king. To this end\n was I born, and for this cause\n came I into the world, that I\n should bear witness unto the\n truth. Every one that is of\n the truth, heareth my voice.\n4 Then said Pilate to the 38 Pilate saith unto him, What\nchief priests, and _to_ the is truth? And when he had said\npeople, I find no fault in this, he went out again unto\nthis man. the Jews, and saith them, I\n find in him no fault _at all_.\n5 And they were the more\nfierce, saying, He stirreth up\nthe people, teaching\nthroughout all Jewry,\nbeginning from Galilee to this\nplace.\n\n\n\n\u00a7 147. Jesus before Herod. (Sixth Day Of The Week.) _Jerusalem_.\n\n\nLuke.\nCH. XXIII. 6-12.\n6 When Pilate heard of\nGalilee, he asked whether the\nman were a Galilean.\n7 And as soon as he knew that\nhe belonged unto Herod\u2019s\njurisdiction, he sent him to\nHerod, who himself was also at\nJerusalem at that time.(282)\n8 And when Herod saw Jesus, he\nwas exceeding glad: for he was\ndesirous to see him of a long\n_season_, because he had heard\nmany things of him; and he\nhoped to have seen some\nmiracle done by him.\n9 Then he questioned with him\nin many words; but he answered\nhim nothing.\n10 And the chief priests and\nscribes stood and vehemently\naccused him.\n11 And Herod with his men of\nwar set him at nought, and\nmocked _him_, and arrayed him\nin a gorgeous robe, and sent\nhim again to Pilate.\n12 And the same day Pilate and\nHerod were made friends\ntogether; for before they were\nat enmity between themselves.\n\n\n\n\u00a7 148. Pilate seeks to release Jesus. The Jews demand Barabbas. (Sixth Day\nOf The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 15-26. CH. XV. 6-15.\n15 Now at _that_ feast, the 6 Now at _that_ feast he\ngovernor was wont to release released unto them one\nunto the people a prisoner, prisoner, whomsoever they\nwhom they would. desired.\n16 And they had then a notable 7 And there was _one_ named\nprisoner, called Barabbas. Barabbas, _which lay_ bound\n with them that had made\n insurrection with him, who had\n committed murder in the\n insurrection.\n17 Therefore, when they were 8 And the multitude crying\ngathered together, Pilate said aloud, began to desire _him to\nunto them, Whom will ye that I do_ as he had ever done unto\nrelease unto you? Barabbas, or them.\nJesus, which is called Christ?\n 9 But Pilate answered them,\n saying, Will ye that I release\n unto you the King of the Jews?\n18 (For he knew that for envy 10 (For he knew that the chief\nthey had delivered him.) priests had delivered him for\n envy.)\n19 When he was set down on the\njudgment-seat, his wife sent\nunto him, saying, Have thou\nnothing to do with that just\nman: for I have suffered many\nthings this day in a dream,\nbecause of him.\n20 But the chief priests and 11 But the chief priests moved\nelders persuaded the multitude the people that he should\nthat they should ask Barabbas, rather release Barabbas unto\nand destroy Jesus. them.\n21 The governor answered and 12 And Pilate answered, and\nsaid unto them, Whether of the said again unto them, What\ntwain, will ye that I release will ye then, that I shall do\nunto you? They said, Barabbas. _unto him_ whom ye call the\n King of the Jews?\n22 Pilate saith unto them, 13 And they cried out again,\nWhat shall I do then with Crucify him.\nJesus, which is called Christ?\n_They_ all say unto him, Let\nhim be crucified.\n23 And the governor said, Why! 14 Then Pilate said unto them,\nwhat evil hath he done? But Why, what evil hath he done?\nthey cried out the more, And they cried out the more\nsaying, Let him be crucified. exceedingly, Crucify him.\n24 When Pilate saw that he\ncould prevail nothing, but\n_that_ rather a tumult was\nmade, he took water, and\nwashed _his_ hands before the\nmultitude, saying, I am\ninnocent of the blood of this\njust person: see ye _to it_.\n25 Then answered all the\npeople, and said, His blood\n_be_ on us, and on our\nchildren.\n26 Then released he Barabbas 15 And _so_ Pilate, willing to\nunto them: content the people, released\n Barabbas unto them.\n\nLuke. John.\nCH. XXIII. 13-25. CH. XVIII. 39, 40.\n13 And Pilate, when he had\ncalled together the chief\npriests, and the rulers, and\nthe people,\n14 Said unto them, Ye have\nbrought this man unto me, as\none that perverteth the\npeople: and behold, I, having\nexamined _him_ before you,\nhave found no fault in this\nman, touching those things\nwhereof ye accuse him;\n15 No, nor yet Herod: for I\nsent you to him; and lo,\nnothing worthy of death is\ndone unto him:\n16 I will therefore chastise 39 But ye have a custom that I\nhim, and release _him_. should release unto you one at\n the passover: will ye\n therefore, that I release unto\n you the king of the Jews?\n17 (For of necessity he must\nrelease one unto them at the\nfeast.)\n18 And they cried out all at 40 Then cried they all again,\nonce, saying, Away with this saying, Not this man, but\n_man_, and release unto us Barabbas. Now Barabbas was a\nBarabbas: robber.\n19 (Who, for a certain\nsedition made in the city, and\nfor murder, was cast into\nprison.)\n20 Pilate therefore, willing\nto release Jesus, spake again\nunto them.\n21 But they cried, saying,\nCrucify _him_, crucify him.\n22 And he said unto them the\nthird time, Why, what evil\nhath he done? I have found no\ncause of death in him; I will\ntherefore chastise him, and\nlet _him_ go.\n23 And they were instant with\nloud voices, requiring that he\nmight be crucified: and the\nvoices of them, and of the\nchief priests prevailed.\n24 And Pilate gave\nsentence(283) that it should\nbe as they required.\n25 And he released unto them\nhim that for sedition and\nmurder was cast into prison,\nwhom they had desired; but he\ndelivered Jesus to their will.\n\n\n\n\u00a7 149. Pilate delivers up Jesus to death. He is scourged and mocked.\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 26-30. CH. XV. 15-19.\n26 And when he had scourged 15 And delivered Jesus, when\nJesus, he delivered _him_ to he had scourged _him_, to be\nbe crucified. crucified.\n27 Then the soldiers of the 16 And the soldiers led him\ngovernor took Jesus into the away into the hall, called\ncommon hall, and gathered unto Pretorium; and they call\nhim the whole band _of together the whole band;\nsoldiers_.\n28 And they stripped him, and 17 And they clothed him with\nput on him a scarlet robe. purple, and platted a crown of\n thorns, and put it about his\n _head_,\n29 And when they had platted a 18 And began to salute him,\ncrown of thorns, they put _it_ Hail, King of the Jews!\nupon his head, and a reed in\nhis right hand: and they bowed\nthe knee before him, and\nmocked him, saying, Hail, King\nof the Jews!\n30 And they spit upon him, and 19 And they smote him on the\ntook the reed, and smote him head with a reed, and did spit\non the head. upon him, and bowing _their_\n knees, worshipped him.\n\nJohn.\nCH. XIX. 1-3.\nThen Pilate therefore took\nJesus and scourged _him_.\n2 And the soldiers platted a\ncrown of thorns, and put _it_\non his head, and they put on\nhim a purple robe,\n3 And said, Hail, King of the\nJews! and they smote him with\ntheir hands.\n\n\n\n\u00a7 150. Pilate again seeks to release Jesus. (Sixth Day Of The Week.)\n_Jerusalem_.\n\n\nJohn.\nCH. XIX. 4-16.\n4 Pilate therefore went forth\nagain, and saith unto them,\nBehold, I bring him forth to\nyou, that ye may know that I\nfind no fault in him.\n5 Then came Jesus forth,\nwearing the crown of thorns,\nand the purple robe. And\n_Pilate_ saith unto them,\nBehold the man!\n6 When the chief priests\ntherefore and officers saw\nhim, they cried out, saying,\nCrucify _him_, crucify _him_.\nPilate saith unto them, Take\nye him, and crucify _him_: for\nI find no fault in him.\n7 The Jews answered him, We\nhave a law, and by our law he\nought to die, because he made\nhimself the Son of God.\n8 When Pilate therefore heard\nthat saying, he was the more\nafraid;\n9 And went again into the\njudgment-hall, and saith unto\nJesus, Whence art thou? But\nJesus gave him no answer.\n10 Then saith Pilate unto him,\nSpeakest thou not unto me?\nknowest thou not, that I have\npower to crucify thee, and\nhave power to release thee?\n11 Jesus answered, Thou\ncouldest have no power _at\nall_ against me, except it\nwere given thee from above:\ntherefore he that delivered me\nunto thee hath the greater\nsin.\n12 And from thenceforth Pilate\nsought to release him; but the\nJews cried out, saying, If\nthou let this man go, thou art\nnot Cesar\u2019s friend. Whosoever\nmaketh himself a king,\nspeaketh against Cesar.\n13 When Pilate therefore heard\nthat saying, he brought Jesus\nforth, and sat down in the\njudgment-seat, in a place that\nis called the Pavement, but in\nthe Hebrew, Gabbatha.\n14 And it was the preparation\nof the passover, and about the\nsixth hour:(284) and he saith\nunto the Jews, Behold your\nKing!\n15 But they cried out, Away\nwith _him_, away with _him_,\ncrucify him. Pilate saith unto\nthem, shall I crucify your\nKing? The chief priests\nanswered, We have no king but\nCesar.\n16 Then delivered he him\ntherefore unto them to be\ncrucified.\n\n\n\n\u00a7 151. Judas repents, and hangs himself. (Sixth Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew.\nCH. XXVII. 3-10.\n3 Then Judas, which had\nbetrayed him, when he saw that\nhe was condemned, repented\nhimself, and brought again the\nthirty pieces of silver to the\nchief priests and elders,\n4 Saying, I have sinned in\nthat I have betrayed the\ninnocent blood. And they said,\nWhat _is that_ to us? see thou\n_to that_.\n5 And he cast down the pieces\nof silver in the temple, and\ndeparted, and went and hanged\nhimself.\n6 And the chief priests took\nthe silver pieces, and said,\nIt is not lawful for to put\nthem into the treasury,\nbecause it is the price of\nblood.\n7 And they took counsel, and\nbought with them the potter\u2019s\nfield, to bury strangers in.\n8 Wherefore that field was\ncalled, The field of blood,\nunto this day.\n9 Then was fulfilled that\nwhich was spoken by\nJeremy(285) the prophet,\nsaying, And they took the\nthirty pieces of silver, the\nprice of him that was valued,\nwhom they of the children of\nIsrael did value;\n10 And gave them for the\npotter\u2019s field, as the Lord\nappointed me.(286)\n\n\n\n\u00a7 152. Jesus is led away to be crucified. (Sixth Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 31-34. CH. XV. 20-23.\n31 And after that they had 20 And when they had mocked\nmocked him, they took the robe him, they took off the purple\noff from him, and put his own from him, and put his own\nraiment on him, and led him clothes on him, and led him\naway to crucify _him_. out to crucify him.\n32 And as they came out, they 21 And they compel one Simon a\nfound a man of Cyrene, Simon Cyrenian, who passed by,\nby name: him they compelled to coming out of the country, the\nbear his cross. father of Alexander and\n Rufus,(287) to bear his cross.\n33 And when they were come 22 And they bring him unto the\nunto a place called Golgotha, place Golgotha, which is,\nthat is to say, A place of a being interpreted, The place\nskull, of a skull.\n34 They gave him vinegar to 23 And they gave him to drink,\ndrink, mingled with gall: and wine mingled with myrrh: but\nwhen he had tasted _thereof_, he received _it_ not.\nhe would not drink.\n\nLuke. John.\nCH. XXIII. 26-33. CH. XIX. 16-17.\n26 And as they led him away, 16 And they took Jesus, and\nthey laid hold upon one Simon led _him_ away.\na Cyrenian, coming out of the\ncountry, and on him they laid\nthe cross, that he might bear\n_it_ after Jesus.\n27 And there followed him a 17 And he bearing his cross\ngreat company of people, and\nof women, which also bewailed\nand lamented him.\n28 But Jesus turning unto\nthem, said, Daughters of\nJerusalem, weep not for me,\nbut weep for yourselves, and\nfor your children.\n29 For behold, the days are\ncoming, in the which they\nshall say, Blessed _are_ the\nbarren, and the wombs that\nnever bare, and the paps which\nnever gave suck.(288)\n30 Then shall they begin to\nsay to the mountains, Fall on\nus; and to the hills, Cover\nus.(289)\n31 For if they do these things\nin a green tree, what shall be\ndone in the dry?\n32 And there were also two\nothers, malefactors, led with\nhim to be put to death.\n33 And when they were come to went forth into a place called\nthe place which is called _the place_ of a skull, which\nCalvary, is called in the Hebrew,\n Golgotha.\n\n\n\n\u00a7 153. The Crucifixion. (Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 35-38. CH. XV. 24-28.\n35 And they crucified him, and 24 And when they had crucified\nparted his garments, casting him, they parted his garments,\nlots: that it might be casting lots upon them, what\nfulfilled which was spoken by every man should take.\nthe prophet; They parted my\ngarments among them, and upon\nmy vesture did they cast\nlots.(290)\n36 And sitting down, they 25 And it was the third hour,\nwatched him there: and they crucified him.\n37 And set up over his head 26 And the superscription of\nhis accusation(291) written, his accusation was written\nTHIS IS JESUS THE KING OF THE over, THE KING OF THE JEWS.\nJEWS.\n38 Then were there two thieves 27 And with him they crucify\ncrucified with him: one on the two thieves, the one on his\nright hand, and another on the right hand, and the other on\nleft. his left.\n 28 And the scripture was\n fulfilled, which saith, And he\n was numbered with the\n transgressors.(292)\n\nLuke. John.\nCH. XXIII. 33, 34, 38. CH. XIX. 18-24.\n33 There they crucified him, 18 Where they crucified him,\nand the malefactors; one on and two other with him, on\nthe right hand, and the other either side one, and Jesus in\non the left. the midst.\n34 Then said Jesus, Father,\nforgive them: for they know\nnot what they do. And they\nparted his raiment, and cast\nlots.\n38 And a superscription also 19 And Pilate wrote a title,\nwas written over him, in and put it on the cross. And\nletters of Greek, and Latin, the writing was, JESUS OF\nand Hebrew, THIS IS THE KING NAZARETH, THE KING OF THE\nOF THE JEWS. JEWS.\n 20 This title then read many\n of Jews: for the place where\n Jesus was crucified was nigh\n to the city: and it was\n written in Hebrew, _and_\n Greek, _and_ Latin.\n 21 Then said the chief priests\n of the Jews to Pilate, Write\n not, The King of the Jews; but\n that he said, I am King of the\n Jews.\n 22 Pilate answered, What I\n have written, I have written.\n 23 Then the soldiers, when\n they had crucified Jesus, took\n his garments, and made four\n parts,(293) to every soldier a\n part; and also _his_ coat: now\n the coat was without seam,\n woven from the top throughout.\n 24 They said therefore among\n themselves, Let us not rend\n it, but cast lots for it whose\n it shall be: that the\n scripture might be fulfilled,\n which saith, They parted my\n raiment among them, and for my\n vesture they did cast lots.\n These things therefore the\n soldiers did.\n\n\n\n\u00a7 154. The Jews mock at Jesus on the cross. He commends his mother to\nJohn. (Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 39-44. CH. XV. 29-32.\n39 And they that passed by, 29 And they that passed by,\nreviled him, wagging their railed on him, wagging their\nheads, heads, and saying, Ah, thou\n that destroyest the temple,\n and buildest _it_ in three\n days,\n40 And saying, Thou that 30 Save thyself, and come down\ndestroyest the temple, and from the cross.\nbuildest _it_ in three days,\nsave thyself. If thou be the\nSon of God, come down from the\ncross.\n41 Likewise also the chief 31 Likewise also the chief\npriests mocking _him_, with priests mocking, said among\nthe scribes and elders, said, themselves with the scribes,\n He saved others; himself he\n cannot save.\n42 He saved others; himself he 32 Let Christ the King of\ncannot save. If he be the King Israel descend now from the\nof Israel, let him now come cross, that we may see and\ndown from the cross, and we believe. And they that were\nwill believe him. crucified with him, reviled\n him.\n43 He trusted in God; let him\ndeliver him now if he will\nhave him: for he said, I am\nthe Son of God.(294)\n44 The thieves also which were\ncrucified with him, cast the\nsame in his teeth.\n\nLuke. John.\nCH. XXIII. 35-37, 39-43. CH. XIX. 25-27.\n35 And the people stood\nbeholding. And the rulers also\nwith them derided him, saying,\nHe saved others; let him save\nhimself, if he be Christ, the\nchosen of God.\n36 And the soldiers also\nmocked him, coming to him, and\noffering him vinegar,(295)\n37 And saying, If thou be the\nKing of the Jews, save\nthyself.\n39 And one of the\nmalefactors,(296) which were\nhanged, railed on him, saying,\nIf thou be Christ, save\nthyself and us.\n40 But the other answering,\nrebuked him, saying, Dost not\nthou fear God, seeing thou art\nin the same condemnation?\n41 And we indeed justly; for\nwe receive the due reward of\nour deeds: but this man hath\ndone nothing amiss.\n42 And he said unto Jesus,\nLord, remember me when thou\ncomest into thy kingdom.\n43 And Jesus said unto him,\nVerily, I say unto thee,\nTo-day shalt thou be with me\nin paradise.\n 25 Now there stood by the\n cross of Jesus, his mother,\n and his mother\u2019s sister, Mary\n the _wife_ of Cleophas, and\n Mary Magdalene.\n 26 When Jesus therefore saw\n his mother, and the disciple\n standing by whom he loved, he\n saith unto his mother, Woman,\n behold thy son!\n 27 Then saith he to the\n disciple, Behold thy mother!\n And from that hour that\n disciple took her unto his own\n _home_.\n\n\n\n\u00a7 155. Darkness prevails. Christ expires on the cross. (Sixth Day Of The\nWeek.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 45-50. CH. XV. 33-37.\n45 Now, from the sixth hour 33 And when the sixth hour was\nthere was darkness over all come, there was darkness over\nthe land unto the ninth hour. the whole land, until the\n ninth hour.\n46 And about the ninth hour 34 And at the ninth hour Jesus\nJesus cried with a loud voice, cried with a loud voice,\nsaying, Eli, Eli, lama saying, Eloi, Eloi, lama\nsabachthani? that is to say, sabachthani? which is, being\nMy God, my God, why hast thou interpreted, My God, my God,\nforsaken me?(297) why hast thou forsaken me?\n47 Some of them that stood 35 And some of them that stood\nthere, when they heard _that_, by, when they heard _it_,\nsaid, This _man_ calleth for said, Behold, he calleth\nElias. Elias.\n48 And straightway one of them 36 And one ran and filled a\nran, and took a spunge, and spunge full of vinegar, and\nfilled _it_ with vinegar,(298) put _it_ on a reed, and gave\nand put _it_ on a reed, and him to drink, saying, Let\ngave him to drink. alone; let us see whether\n Elias will come to take him\n down.\n49 The rest said, Let be, let\nus see whether Elias(299) will\ncome to save him.\n50 Jesus, when he had cried 37 And Jesus cried with a loud\nagain with a loud voice, voice, and gave up the ghost.\nyielded up the ghost.\n\nLuke. John.\nCH. XXIII. 44-46. CH. XIX. 28-30.\n44 And it was about the sixth\nhour, and there was a darkness\nover all the earth(300) until\nthe ninth hour.\n45 And the sun was darkened,\n 28 After this, Jesus knowing\n that all things were now\n accomplished, that the\n scripture might be fulfilled,\n saith, I thirst.(301)\n 29 Now there was set a vessel\n full of vinegar: and they\n filled a spunge with vinegar,\n and put _it_ upon hyssop, and\n put _it_ to his mouth.\n46 And when Jesus had cried 30 When Jesus therefore had\nwith a loud voice, he said, received the vinegar, he said,\nFather, into thy hands I It is finished: and he bowed\ncommend my spirit: and having his head, and gave up the\nsaid thus, he gave up the ghost.\nghost.\n\n\n\n\u00a7 156. The vail of the Temple rent. The graves opened. The women at the\ncross. (Sixth Day Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 51-56. CH. XV. 38-41.\n51 And behold, the vail of the 38 And the vail of the temple\ntemple was rent in twain from was rent in twain, from the\nthe top to the bottom: and the top to the bottom.\nearth did quake, and the rocks\nrent;\n52 And the graves were opened,\nand many bodies of the saints\nwhich slept, arose,\n53 And came out of the graves\nafter his resurrection, and\nwent into the holy city, and\nappeared unto many.\n54 Now, when the centurion, 39 And when the centurion\nand they that were with him, which stood over against him,\nwatching Jesus, saw the saw that he so cried out, and\nearthquake, and those things gave up the ghost, he said,\nthat were done, they feared Truly this man was the Son of\ngreatly, saying, Truly this God.\nwas the Son of God.\n55 And many women were there 40 There were also women\n(beholding afar off)(302) looking on afar off, among\nwhich followed Jesus from whom was Mary Magdalene, and\nGalilee, ministering unto him: Mary the Mother of James the\n less, and of Joses, and\n Salome;\n56 Among which was Mary 41 Who also, when he was in\nMagdalene, and Mary the mother Galilee, followed him, and\nof James and Joses, and the ministered unto him; and many\nmother of Zebedee\u2019s children. other women which came up with\n him unto Jerusalem.\n\nLuke.\nCH. XXIII. 45, 47-49.\n45 And the vail of the temple\nwas rent in the midst.\n47 Now, when the centurion saw\nwhat was done, he glorified\nGod, saying, Certainly this\nwas a righteous man.\n48 And all the people that\ncame together to that sight,\nbeholding the things which\nwere done, smote their breasts\nand returned.\n49 And all his acquaintance,\nand the women that followed\nhim from Galilee, stood afar\noff, beholding these things.\n\n\n\n\u00a7 157. The taking down from the cross. The burial. _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVII. 57-61. CH. XV. 42-47.\n57 When the even was come, 42 And now, when the even was\nthere came a rich man of come, (because it was the\nArimathea, named Joseph, who preparation, that is, the day\nalso himself was Jesus\u2019 before the sabbath,)\ndisciple:\n58 He went to Pilate, and 43 Joseph of Arimathea, an\nbegged the body(303) of Jesus. honourable counsellor, which\nThen Pilate commanded the body also waited for the kingdom of\nto be delivered. God, came, and went in boldly\n unto Pilate, and craved the\n body of Jesus.\n 44 And Pilate marvelled if he\n were already dead: and calling\n _unto him_ the centurion, he\n asked him whether he had been\n any while dead.\n 45 And when he knew _it_ of\n the centurion, he gave the\n body to Joseph.\n59 And when Joseph had taken 46 And he bought fine linen,\nthe body, he wrapped it in a and took him down, and wrapped\nclean linen cloth, him in the linen, and laid him\n in a sepulchre which was hewn\n out of a rock, and rolled a\n stone unto the door of the\n sepulchre.\n60 And laid it in his own new\ntomb, which he had hewn out in\nthe rock; and he rolled a\ngreat stone to the door of the\nsepulchre, and departed.\n61 And there was Mary 47 And Mary Magdalene and Mary\nMagdalene, and the other Mary, _the mother_ of Joses beheld\nsitting over against the where he was laid.\nsepulchre.\n\nLuke. John.\nCH. XXIII. 50-56. CH. XIX. 31-42.\n 31 The Jews therefore, because\n it was the preparation, that\n the bodies should not remain\n upon the cross on the\n sabbath-day, (for that\n sabbath-day was an high day)\n besought Pilate that their\n legs might be broken, and\n _that_ they might be taken\n away.\n 32 Then came the soldiers, and\n brake the legs of the first,\n and of the other which was\n crucified with him.\n 33 But when they came to\n Jesus, and saw that he was\n dead already, they brake not\n his legs:\n 34 But one of the soldiers\n with a spear pierced his side,\n and forthwith came thereout\n blood and water.\n 35 And he that saw _it_, bare\n record, and his record is\n true: and he knoweth that he\n saith true, that ye might\n believe.\n 36 For these things were done,\n that the scripture should be\n fulfilled, A bone of him shall\n not be broken.(304)\n 37 And again another scripture\n saith, They shall look on him\n whom they pierced.(305)\n50 And behold, _there was_ a 38 And after this Joseph of\nman named Joseph, a Arimathea (being a disciple of\ncounsellor: _and he was_ a Jesus, but secretly for fear\ngood man, and a just: of the Jews) besought Pilate\n that he might take away the\n body of Jesus: and Pilate gave\n _him_ leave. He came therefore\n and took the body of Jesus.\n51 (The same had not consented\nto the counsel and deed of\nthem:) _he was_ of Arimathea,\na city of the Jews; who also\nhimself waited for the kingdom\nof God.\n52 This _man_ went unto 39 And there came also\nPilate, and begged the body of Nicodemus (which at the first\nJesus. came to Jesus by night) and\n brought a mixture of myrrh and\n aloes, about an hundred pounds\n weight.\n53 And he took it down, and 40 Then took they the body of\nwrapped it in linen, and laid Jesus, and wound it in linen\nit in a sepulchre that was clothes with the spices, as\nhewn in stone, wherein never the manner of the Jews is to\nman before was laid. bury.\n 41 Now in the place where he\n was crucified, there was a\n garden; and in the garden a\n new sepulchre, wherein was\n never man yet laid.\n54 And that day was the 42 There laid they Jesus\npreparation, and the sabbath therefore, because of the\ndrew on.(306) Jews\u2019 preparation-_day_; for\n the sepulchre was nigh at\n hand.\n55 And the women also, which\ncame with him from Galilee,\nfollowed after, and beheld the\nsepulchre, and how his body\nwas laid.\n56 And they returned, and\nprepared spices and ointments;\nand rested the sabbath-day,\naccording to the commandment.\n\n\n\n\u00a7 158. The watch at the sepulchre. (Seventh Day Of The Week, Or Sabbath.)\n_Jerusalem_.\n\n\nMatthew.\nCH. XXVII. 62-66.\n62 Now, the next day that\nfollowed the day of the\npreparation, the chief priests\nand Pharisees came together\nunto Pilate,\n63 Saying, Sir, we remember\nthat that deceiver said, while\nhe was yet alive, After three\ndays I will rise again.\n64 Command therefore that the\nsepulchre be made sure until\nthe third day, lest his\ndisciples come by night, and\nsteal him away, and say unto\nthe people, He is risen from\nthe dead: so the last error\nshall be worse than the first.\n65 Pilate said unto them, Ye\nhave a watch: go your way,\nmake _it_ as sure as ye can.\n66 So they went and made the\nsepulchre sure, sealing the\nstone, and setting a\nwatch.(307)\n\n\n\n\nPart IX. Our Lord\u2019s Resurrection, His Subsequent Appearances, And His\nAscension.\n\n\nTIME. _Forty days_.\n\n\n\n\u00a7 159. The morning of the Resurrection. (First Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVIII. 2-4. CH. XVI. 1.\n And when the sabbath was past,\n Mary Magdalene, and Mary the\n _mother_ of James, and Salome,\n had bought sweet spices, that\n they might come and anoint\n him.\n2 And behold, there was a\ngreat earthquake; for the\nangel of the Lord descended\nfrom heaven, and came and\nrolled back the stone from the\ndoor, and sat upon it.\n3 His countenance was like\nlightning, and his raiment\nwhite as snow.\n4 And for fear of him the\nkeepers did shake, and became\nas dead _men_.\n\n\n\n\u00a7 160. Visit of the women to the Sepulchre. Mary Magdalene returns. (First\nDay Of The Week.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVIII. 1. CH. XVI. 2-4.\nIn the end of the sabbath, as 2 And very early in the\nit began to dawn toward the morning, the first _day_ of\nfirst _day_ of the week, came the week, they came unto the\nMary Magdalene, and the other sepulchre at the rising of the\nMary to see the sepulchre. sun:\n 3 And they said among\n themselves, Who shall roll us\n away the stone from the door\n of the sepulchre?\n 4 (And when they looked, they\n saw that the stone was rolled\n away,) for it was very great.\n\nLuke. John.\nCH. XXIV. 1-3. CH. XX. 1-2.\nNow upon the first _day_ of The first _day_ of the week\nthe week, very early in the cometh Mary Magdalene early,\nmorning, they came unto the when it was yet dark, unto the\nsepulchre, bringing the spices sepulchre, and seeth the stone\nwhich they had prepared, and taken away from the sepulchre.\ncertain _others_ with them.\n2 And they found the stone\nrolled away from the\nsepulchre.\n3 And they entered in, and 2 Then she runneth, and cometh\nfound not the body of the Lord to Simon Peter, and to the\nJesus. other disciple whom Jesus\n loved, and saith unto them,\n They have taken away the Lord\n out of the sepulchre, and we\n know not where they have laid\n him.\n\n\n\n\u00a7 161. Vision of angels in the Sepulchre. (First Day Of The Week.)\n_Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVIII. 5-7. CH. XVI. 5-7.\n 5 And entering into the\n sepulchre, they saw a young\n man sitting on the right side,\n clothed in a long white\n garment; and they were\n affrighted.\n5 And the angel answered and 6 And he saith unto them, Be\nsaid unto the women, Fear not not affrighted: ye seek Jesus\nye: for I know that ye seek of Nazareth, which was\nJesus, which was crucified. crucified: he is risen; he is\n not here; behold the place\n where they laid him.\n6 He is not here: for he is\nrisen, as he said. Come, see\nthe place where the Lord lay.\n7 And go quickly, and tell his 7 But go your way, tell his\ndisciples, that he is risen disciples and Peter, that he\nfrom the dead, and behold, he goeth before you into Galilee:\ngoeth before you into Galilee; there shall ye see him, as he\nthere shall ye see him: lo, I said unto you.\nhave told you.\n\nLuke.\nCH. XXIV. 4-8.\n4 And it came to pass, as they\nwere much perplexed\nthereabout, behold, two men\nstood by them in shining\ngarments.\n5 And as they were afraid, and\nbowed down _their_ faces to\nthe earth, they said unto\nthem, Why seek ye the living\namong the dead?\n6 He is not here, but is\nrisen. Remember how he spake\nunto you when he was yet in\nGalilee,\n7 Saying, The Son of man must\nbe delivered into the hands of\nsinful men, and be crucified,\nand the third day rise again.\n8 And they remembered his\nwords,\n\n\n\n\u00a7 162. The women return to the city. Jesus meets them. (First Day Of The\nWeek.) _Jerusalem_.\n\n\nMatthew. Mark.\nCH. XXVIII. 8-10. CH. XVI. 8.\n8 And they departed quickly 6 And they went out quickly\nfrom the sepulchre, with fear and fled from the sepulchre;\nand great joy; and did run to for they trembled, and were\nbring his disciples word. amazed: neither said they any\n thing to any _man_; for they\n were afraid.\n9 And as they went to tell his\ndisciples, behold Jesus met\nthem, saying, All hail. And\nthey came, and held him by the\nfeet, and worshipped him.\n10 Then said Jesus unto them,\nBe not afraid: go tell my\nbrethren, that they go into\nGalilee, and there shall they\nsee me.\n\nLuke.\nCH. XXIV. 9-11.\n9 And returned from the\nsepulchre, and told all these\nthings unto the eleven, and to\nall the rest.\n10 It was Mary Magdalene, and\nJoanna, and Mary _the mother_\nof James, and other _women\nthat were_ with them, which\ntold these things unto the\napostles.\n11 And their words seemed to\nthem as idle tales, and they\nbelieved them not.\n\n\n\n\u00a7 163. Peter and John run to the Sepulchre. (First Day Of The Week.)\n_Jerusalem_.\n\n\nLuke. John.\nCH. XXIV. 12. CH. XX. 3-10.\n12 Then arose Peter, and ran 3 Peter therefore went forth,\nunto the sepulchre, and and that other disciple, and\nstooping down, he beheld the came to the sepulchre.\nlinen clothes laid by\nthemselves, and departed,\nwondering in himself at that\nwhich was come to pass.\n 4 So they ran both together:\n and the other disciple did\n outrun Peter, and came first\n to the sepulchre.\n 5 And he stooping down, _and\n looking in_, saw the linen\n clothes lying; yet went he not\n in.\n 6 Then cometh Simon Peter\n following him, and went into\n the sepulchre, and seeth the\n linen clothes lie;\n 7 And the napkin that was\n about his head, not lying with\n the linen clothes, but wrapped\n together in a place by itself.\n 8 Then went in also that other\n disciple which came first to\n the sepulchre, and he saw, and\n believed.\n 9 For as yet they knew not the\n scripture, that he must rise\n again from the dead.\n 10 Then the disciples went\n away again unto their own\n home.\n\n\n\n\u00a7 164. Our Lord is seen by Mary Magdalene at the Sepulchre. (First Day Of\nThe Week.) _Jerusalem_.\n\n\nJohn. Mark.\nCH. XX. 11-18. CH. XVI. 9-11.\n11 But Mary stood without at 9 Now, when _Jesus_ was risen\nthe sepulchre weeping: and as early, the first _day_ of the\nshe wept she stooped down _and week, he appeared first to\nlooked_ into the sepulchre, Mary Magdalene, out of whom he\n had cast seven devils.\n12 And seeth two angels in\nwhite, sitting, the one at the\nhead, and the other at the\nfeet, where the body of Jesus\nhad lain.\n13 And they say unto her,\nWoman, why weepest thou? She\nsaith unto them, Because they\nhave taken away my Lord, and I\nknow not where they have laid\nhim.\n14 And when she had thus said,\nshe turned herself back, and\nsaw Jesus standing, and knew\nnot that it was Jesus.\n15 Jesus saith unto her,\nWoman, why weepest thou? whom\nseekest thou? She, supposing\nhim to be the gardener, saith\nunto him, Sir, if thou have\nborne him hence, tell me where\nthou hast laid him, and I will\ntake him away.\n16 Jesus saith unto her, Mary.\nShe turned herself, and saith\nunto him, Rabboni, which is to\nsay, Master.\n17 Jesus saith unto her, Touch 10 _And_ she went and told\nme not: for I am not yet them that had been with him,\nascended to my Father: but go as they mourned and wept.\nto my brethren, and say unto\nthem, I ascend unto my Father\nand your Father, and _to_ my\nGod and your God.\n18 Mary Magdalene came and 11 And they, when they had\ntold the disciples that she heard that he was alive, and\nhad seen the Lord, and _that_ had been seen of her, believed\nhe had spoken these things not.\nunto her.\n\n\n\n\u00a7 165. Report of the watch. (First Day Of The Week.) _Jerusalem_.\n\n\nMatthew.\nCH. XXVIII. 11-15.\n11 Now, when they were going,\nbehold, some of the watch came\ninto the city, and shewed unto\nthe chief priests all the\nthings that were done.\n12 And when they were\nassembled with the elders, and\nhad taken counsel, they gave\nlarge money unto the soldiers,\n13 Saying, Say ye, His\ndisciples came by night, and\nstole him _away_ while we\nslept.\n14 And if this come to the\ngovernor\u2019s ears, we will\npersuade him, and secure you.\n15 So they took the money, and\ndid as they were taught: and\nthis saying is commonly\nreported among the Jews until\nthis day.\n\n\n\n\u00a7 166. Our Lord is seen of Peter; then by two disciples on the way to\nEmmaus. (First Day Of The Week.) _Emmaus_.\n\n\nMark. Luke.\nCH. XVI. 12, 13. CH. XXIV. 13-35.\n12 After that, he appeared in 13 And behold, two of them\nanother form unto two of them, went that same day to a\nas they walked, and went into village called Emmaus, which\nthe country. was from Jerusalem _about_\n threescore furlongs.\n 14 And they talked together of\n all these things which had\n happened.\n 15 And it came to pass, that,\n while they communed\n _together_, and reasoned,\n Jesus himself drew near, and\n went with them.\n 16 But their eyes were holden,\n that they should not know him.\n 17 And he said unto them, What\n manner of communications _are_\n these that ye have one to\n another, as ye walk, and are\n sad?\n 18 And the one of them, whose\n name was Cleopas, answering,\n said unto him, Art thou only a\n stranger in Jerusalem, and\n hast not known the things\n which are come to pass there\n in these days?\n 19 And he said unto them, What\n things? And they said unto\n him, Concerning Jesus of\n Nazareth, which was a prophet\n mighty in deed and word before\n God, and all the people:\n 20 And how the chief priests\n and our rulers delivered him\n to be condemned to death, and\n have crucified him.\n 21 But we trusted that it had\n been he which should have\n redeemed Israel: and besides\n all this, to-day is the third\n day since these things were\n done.\n 22 Yea, and certain women also\n of our company made us\n astonished, which were early\n at the sepulchre.\n 23 And when they found not his\n body, they came, saying, that\n they had also seen a vision of\n angels, which said that he was\n alive.\n 24 And certain of them which\n were with us, went to the\n sepulchre, and found _it_ even\n so as the women had said: but\n him they saw not.\n 25 Then he said unto them, O\n fools, and slow of heart to\n believe all that the prophets\n have spoken!\n 26 Ought not Christ to have\n suffered these things, and to\n enter into his glory?\n 27 And beginning at Moses, and\n all the prophets, he expounded\n unto them in all the\n scriptures the things\n concerning himself.\n 28 And they drew nigh unto the\n village whither they went: and\n he made as though he would\n have gone further.\n 29 But they constrained him,\n saying, Abide with us: for it\n is toward evening, and the day\n is far spent. And he went in\n to tarry with them.\n 30 And it came to pass, as he\n sat at meat with them, he took\n bread, and blessed _it_, and\n brake, and gave to them.\n 31 And their eyes were opened,\n and they knew him: and he\n vanished out of their sight.\n 32 And they said one to\n another, Did not our heart\n burn within us while he talked\n with us by the way, and while\n he opened to us the\n scriptures?\n13 And they went and told _it_ 33 And they rose up the same\nunto the residue: neither hour, and returned to\nbelieved they them. Jerusalem, and found the\n eleven gathered together, and\n them that were with them,\n 34 Saying, The Lord is risen\n indeed, and hath appeared to\n Simon.(308)\n 35 And they told what things\n _were done_ in the way, and\n how he was known of them in\n breaking of bread.\n\n\n\n\u00a7 167. Jesus appears in the midst of the Apostles, Thomas being absent.\n(Evening Following The First Day Of The Week.) _Jerusalem_.\n\n\nMark.\nCH. XVI. 14-18.\n14 Afterward he appeared unto\nthe eleven,(309) as they sat\nat meat, and upbraided them\nwith their unbelief, and\nhardness of heart, because\nthey believed not them which\nhad seen him after he was\nrisen.\n15 And he said unto them, Go\nye into all the world, and\npreach the gospel to every\ncreature.\n16 He that believeth and is\nbaptized, shall be saved; but\nhe that believeth not, shall\nbe damned.\n17 And these signs shall\nfollow them that believe: In\nmy name shall they cast out\ndevils; they shall speak with\nnew tongues:\n18 They shall take up\nserpents; and if they drink\nany deadly thing, it shall not\nhurt them; they shall lay\nhands on the sick, and they\nshall recover.\n\nLuke. John.\nCH. XIV. 36-49. CH. XX. 19-23.\n36 And as they thus spake, 19 Then the same day at\nJesus himself stood in the evening, being the first _day_\nmidst of them, and saith unto of the week, when the doors\nthem, Peace _be_ unto you. were shut where the disciples\n were assembled for fear of the\n Jews, came Jesus and stood in\n the midst, and saith unto\n them, Peace _be_ unto you.\n37 But they were terrified and\naffrighted, and supposed that\nthey had seen a spirit.\n38 And he said unto them, Why\nare ye troubled? and why do\nthoughts arise in your hearts?\n39 Behold my hands and my 20 And when he had so said, he\nfeet, that it is I myself: shewed unto them _his_ hands\nhandle me, and see; for a and his side. Then were the\nspirit hath not flesh and disciples glad when they saw\nbones, as ye see me have. the Lord.\n40 And when he had thus\nspoken, he shewed them _his_\nhands and _his_ feet.\n41 And while they yet believed\nnot for joy, and wondered, he\nsaid unto them, Have ye here\nany meat?\n42 And they gave him a piece\nof a broiled fish, and of an\nhoney-comb.\n43 And he took _it_, and did\neat before them.\n44 And he said unto them, 21 Then said Jesus to them\nThese _are_ the words which I again, Peace _be_ unto you:\nspake unto you, while I was _as my_ Father hath sent me,\nyet with you, that all things even so send I you.\nmust be fulfilled which were\nwritten in the law of Moses,\nand _in_ the prophets, and\n_in_ the psalms, concerning\nme.\n45 Then opened he their 22 And when he had said this,\nunderstanding, that they might he breathed on _them_, and\nunderstand the scriptures, saith unto them, Receive ye\n the Holy Ghost.\n46 And said unto them, Thus it 23 Whose soever sins ye remit,\nis written, and thus it they are remitted unto them;\nbehoved Christ to suffer, and _and_ whose soever _sins_ ye\nto rise from the dead the retain, they are retained.\nthird day:\n47 And that repentance and\nremission of sins should be\npreached in his name among all\nnations, beginning at\nJerusalem.\n48 And ye are witnesses of\nthese things.\n49 And behold, I send the\npromise of my Father upon you:\nbut tarry ye in the city of\nJerusalem, until ye be endued\nwith power from on high.\n\n\n\n\u00a7 168. Jesus appears in the midst of the Apostles, Thomas being present.\n(Evening Following First Day Of Week After Resurrection.) _Jerusalem_.\n\n\nJohn.\nCH. XX. 24-29.\n24 But Thomas, one of the\ntwelve, called Didymus, was\nnot with them when Jesus came.\n25 The other disciples\ntherefore said unto him, We\nhave seen the Lord. But he\nsaid unto them, Except I shall\nsee in his hands the print of\nthe nails, and put my finger\ninto the print of the nails,\nand thrust my hand into his\nside, I will not believe.\n26 And after eight days again\nhis disciples were within, and\nThomas with them: _then_ came\nJesus, the doors being shut,\nand stood in the midst, and\nsaid, Peace _be_ unto you.\n27 Then saith he to Thomas,\nReach hither thy finger, and\nbehold my hands; and reach\nhither thy hand, and thrust\n_it_ into my side; and be not\nfaithless, but believing.\n28 And Thomas answered and\nsaid unto him, My Lord and my\nGod.\n29 Jesus saith unto him,\nThomas, because thou hast seen\nme, thou hast believed:\nblessed _are_ they that have\nnot seen and _yet_ have\nbelieved.\n\n\n\n\u00a7 169. The Apostles go away into Galilee. Jesus shows himself to seven of\nthem at the Sea of Tiberias. _Galilee_.\n\n\nMatthew. John.\nCH. XXVIII. 16. CH. XXI. 1-24.\n16 Then the eleven disciples After these things Jesus\nwent away into Galilee, shewed himself again to the\n disciples at the sea of\n Tiberias; and on this wise\n shewed he _himself_.\n 2 There were together Simon\n Peter, and Thomas called\n Didymus, and Nathanael of Cana\n in Galilee, and the _sons_ of\n Zebedee, and two other of his\n disciples.\n 3 Simon Peter saith unto them,\n I go a fishing. They say unto\n him, We also go with thee.\n They went forth, and entered\n into a ship immediately; and\n that night they caught\n nothing.\n 4 But when the morning was now\n come, Jesus stood on the\n shore; but the disciples knew\n not that it was Jesus.\n 5 Then Jesus saith unto them,\n Children, have ye any meat?\n They answered him, No.\n 6 And he said unto them, Cast\n the net on the right side of\n the ship, and ye shall find.\n They cast therefore, and now\n they were not able to draw it\n for the multitude of fishes.\n 7 Therefore that disciple whom\n Jesus loved saith unto Peter,\n It is the Lord. Now when Simon\n Peter heard that it was the\n Lord, he girt _his_ fisher\u2019s\n coat _unto him_, (for he was\n naked) and did cast himself\n into the sea.\n 8 And the other disciples came\n in a little ship (for they\n were not far from land, but as\n it were two hundred cubits)\n dragging the net with fishes.\n 9 As soon then as they were\n come to land, they saw a fire\n of coals there, and fish laid\n thereon, and bread.\n 10 Jesus saith unto them,\n bring of the fish which ye\n have now caught.\n 11 Simon Peter went up, and\n drew the net to land full of\n great fishes, an hundred and\n fifty and three: and for all\n there were so many, yet was\n not the net broken.\n 12 Jesus saith unto them, Come\n _and_ dine. And none of the\n disciples durst ask him, Who\n art thou? knowing that it was\n the Lord.\n 13 Jesus then cometh, and\n taketh bread, and giveth them,\n and fish likewise.\n 14 This is now the third time\n that Jesus shewed himself to\n his disciples, after that he\n was risen from the dead.\n 15 So when they had dined,\n Jesus saith to Simon Peter,\n Simon, _son_ of Jonas, lovest\n thou me more than these? He\n saith unto him, Yea, Lord:\n thou knowest that I love thee.\n He saith unto him, Feed my\n lambs.\n 16 He saith to him again the\n second time, Simon, _son_ of\n Jonas, lovest thou me? He\n saith unto him, Yea, Lord:\n thou knowest that I love thee.\n He saith unto him, Feed my\n sheep.\n 17 He saith unto him the third\n time, Simon, _son_ of Jonas,\n lovest thou me? Peter was\n grieved because he said unto\n him the third time, Lovest\n thou me? And he said unto him,\n Lord, thou knowest all things;\n thou knowest that I love thee.\n Jesus saith unto him, Feed my\n sheep.\n 18 Verily, verily, I say unto\n thee, When thou wast young,\n thou girdest thyself, and\n walkedst whither thou\n wouldest: but when thou shalt\n be old, thou shalt stretch\n forth thy hands, and another\n shall gird thee, and carry\n _thee_ whither thou wouldest\n not.\n 19 This spake he, signifying\n by what death he should\n glorify God. And when he had\n spoken this, he saith unto\n him, Follow me.\n 20 Then Peter, turning about,\n seeth the disciple whom Jesus\n loved, following; (which also\n leaned on his breast at\n supper, and said, Lord, which\n is he that betrayeth thee?)\n 21 Peter seeing him, saith to\n Jesus, Lord, and what _shall_\n this man _do_?\n 22 Jesus saith unto him, if I\n will that he tarry till I\n come, what _is that_ to thee?\n Follow thou me.\n 23 Then went this saying\n abroad among the brethren,\n that that disciple should not\n die: yet Jesus said not unto\n him, He shall not die; but, if\n I will that he tarry till I\n come, what _is that_ to thee?\n 24 This is the disciple which\n testifieth of these things,\n and wrote these things: and we\n know that his testimony is\n true.\n\n\n\n\u00a7 170. Jesus meets the Apostles and above five hundred brethren on a\nmountain in Galilee. _Galilee_.\n\n\nMatthew.\nCH. XXVIII. 16-20.\n16 into a mountain where Jesus\nhad appointed them.\n17 And when they saw him,(310)\nthey worshipped him: but some\ndoubted.\n18 And Jesus came, and spake\nunto them, saying, All power\nis given unto me in heaven and\nin earth.\n19 Go ye therefore and teach\nall nations, baptizing them in\nthe name of the Father, and of\nthe Son, and of the Holy\nGhost;\n20 Teaching them to observe\nall things whatsoever I have\ncommanded you: and lo, I am\nwith you alway, _even_ unto\nthe end of the world. Amen.\n\n\n\n\u00a7 171. Our Lord is seen of James; then of all the Apostles. _Jerusalem_.\n\n\nThe title of this section in inserted, for the sake of preserving the\nseries of Dr. Robinson, whose arrangement has been followed in this\nHarmony; but as the appearances of Jesus which are here referred to, are\nrelated only by Luke in Acts, i. 3-8, and by Paul in 1 Cor. xv. 7, the\nparticular insertion of those passages is omitted, for the reasons already\ngiven. See \u00a7 137, note. The subject of this and the eleven preceding\nsections, respecting the resurrection of Jesus, is discussed in the Note\non the Resurrection.\n\n\n\n\u00a7 172. The Ascension. _Bethany_.\n\n\nMark. Luke.\nCH. XVI. 19, 20. CH. XXIV. 50-53.\n19 So then, after the Lord had 50 And he led them out as far\nspoken unto them, he was as to Bethany:(311) and he\nreceived up into heaven, and lifted up his hands, and\nsat on the right hand of God. blessed them.\n20 And they went forth, and 51 And it came to pass, while\npreached every where, the Lord he blessed them, he was parted\nworking with _them_, and from them, and carried up into\nconfirming the word with signs heaven.\nfollowing. Amen.\n 52 And they worshipped him,\n and returned to Jerusalem with\n great joy:\n 53 And were continually in the\n temple, praising and blessing\n God. Amen.\n\n\n\n\u00a7 173. Conclusion of John\u2019s Gospel.\n\n\nJohn.\nCH. XX. 30, 31.\n30 And many other signs truly\ndid Jesus in the presence of\nhis disciples, which are not\nwritten in this book.\n31 But these are written that\nye might believe that Jesus is\nthe Christ, the Son of God;\nand that believing ye might\nhave life through his name.\nCH. XXI. 25.\n25 And there are also many\nother things which Jesus did,\nthe which, if they should be\nwritten every one, I suppose\nthat even the world itself\ncould not contain the books\nthat should be written. Amen.\n\n\n\n\n\nNOTE ON THE RESURRECTION.\n\n\nThe accounts of the Resurrection and of the subsequent appearances of our\nLord, have been harmonised in various methods; of which the latest, and\nprobably the best, is that of Professor Robinson, in an article published\nin the Bibliotheca Sacra for February 1845, vol. ii. pp. 162-189. As the\nbest service the present writer could do to the English reader, he has\ntherefore here abridged that article, by omitting the introduction, and\nsuch parts as relate to the Greek text, and a few other passages, which it\nseemed might be spared without injury to the narrative itself.\n\n\u00a7 1. _The Time of the Resurrection._\n\nMatt. 26: 1, 2. Mark 16: 1, 2, 9. Luke 24: 1. John 20: 1.\n\nThat the resurrection of our Lord took place before full daylight, on the\nfirst day of the week, follows from the unanimous testimony of the\nEvangelists respecting the visit of the women to the sepulchre. But the\nexact time at which he rose is nowhere specified. According to the Jewish\nmode of reckoning, the Sabbath ended and the next day began at sunset; so\nthat had the resurrection occurred even before midnight, it would still\nhave been upon the first day of the week, and the third day after our\nLord\u2019s burial. The earthquake had taken place and the stone had been\nrolled away before the arrival of the women; and so far as the immediate\nnarrative is concerned, there is nothing to show that all this might not\nhave happened some hours earlier. Yet the words of Mark in another place\nrender it certain, that there could have been no great interval between\nthese events and the arrival of the women; since he affirms in v. 9, that\nJesus \u201chad risen _early_, the first day of the week;\u201d while in v. 2, he\nstates that the women went out \u201c_very early_.\u201d A like inference may be\ndrawn from the fact, that the affrighted guards first went to inform the\nchief priests of these events, when the women returned to the city (Matt.\n28: 11); for it is hardly to be supposed, that after having been thus\nterrified by the earthquake and the appearance of an angel, they would\nhave waited any very long time before sending information to their\nemployers.\u2014The body of Jesus had therefore probably lain in the tomb not\nless than about thirty-six hours.\n\n\u00a7 2. _The Visit of the Women to the Sepulchre._\n\nMatt. 28: 1-8. Mark 16: 1-8. Luke 24: 1-11. John 20: 1, 2.\n\nThe first notices we have of our Lord\u2019s resurrection, are connected with\nthe visit of the women to the sepulchre, on the morning of the first day\nof the week. According to Luke, the women who had stood by the cross, went\nhome and rested during the sabbath (23:56); and Mark adds that after the\nsabbath was ended, that is, after sunset, and during the evening, they\nprepared spices in order to go and embalm our Lord\u2019s body. They were\neither not aware of the previous embalming by Joseph and Nicodemus; or\nelse they also wished to testify their respect and affection to their\nLord, by completing, more perfectly, what before had been done in haste;\nJohn 19: 40-42.\n\nIt is in just this portion of the history, which relates to the visit of\nthe women to the tomb and the appearance of Jesus to them, that most of\nthe alleged difficulties and discrepancies in this part of the Gospel\nnarratives are found. We will therefore take up the chief of them in their\norder.\n\nI. _The Time_. All the Evangelists agree in saying that the women went out\n_very early_ to the sepulchre. Matthew\u2019s expression is, _as the day was\ndawning_. Mark\u2019s words are, _very early_: which indeed are less definite,\nbut are appropriate to denote the same point of time. Luke has the more\npoetic term: _deep morning_, i. e. early dawn. John\u2019s language is likewise\ndefinite: _early, while it was yet dark_. All these expressions go to fix\nthe time at what we call _early dawn_, or _early twilight_; after the\nbreak of day, but while the light is yet struggling with darkness.\n\nThus far there is no difficulty; and none would ever arise, had not Mark\nadded the phrase, _the sun being risen_; or, as the English version has\nit, _at the rising of the sun_. These words seem, at first, to be at\ndirect variance both with the _very early_ of Mark himself, and with the\nlanguage of the other Evangelists. To harmonise this apparent discrepancy,\nwe may premise, that since Mark himself first specifies the point of time\nby a phrase sufficiently definite in itself, and supported by all the\nother Evangelists, we must conclude that when he adds, _at the rising of\nthe sun_, he did not mean to contradict himself, but used this latter\nphrase in a broader and less definite sense. As the sun is the source of\nlight and of the day, and as his earliest rays produce the contrast\nbetween darkness and light, between night and dawn, so the term sunrising\nmight easily come in popular language, by a metonymy of cause for effect,\nto be put for all that earlier interval, when his rays, still struggling\nwith darkness, do nevertheless usher in the day.\n\nAccordingly, we find such a popular usage prevailing among the Hebrews;\nand several instances of it occur in the Old Testament. Thus in Judg. 9:\n33, the message of Zebul to Abimelech, after directing him to lie in wait\nwith his people in the field during the night, goes on as follows: \u201cand it\nshall be, in the morning, as soon as the sun is up thou shalt rise early\nand set upon the city;\u201d yet we cannot for a moment suppose that Abimelech\nwith his ambuscade was to wait until the sun actually appeared above the\nhorizon, before he made his onset. So the Psalmist (104: 22), speaking of\nthe young lions that by night roar after their prey, goes on to say: \u201cThe\nsun ariseth, they gather themselves together, and lay them down in their\ndens.\u201d But wild animals do not wait for the actual appearance of the sun\nere they shrink away to their lairs; the break of day, the dawning light,\nis the signal for their retreat. See also Sept. 2 K. 3:22. 2 Sam. 23:4. In\nall these passages the language is entirely parallel to that of Mark; and\nthey serve fully to illustrate the principle, that the rising of the sun\nis here used in a popular sense as equivalent to the _rising of the day_\nor early dawn.\n\nII. _The Number of the Women._ Matthew mentions Mary Magdalene and the\nother Mary; v. 1. Mark enumerates Mary Magdalene, Mary the mother of\nJames, and Salome; v. 1. Luke has Mary Magdalene, Joanna, Mary the mother\nof James, and others with them; v. 10. John speaks of Mary Magdalene\nalone, and says nothing of any other. The first three Evangelists accord\nthen in respect to the two Marys, but no further; while John differs from\nthem all. Is there here a real discrepancy?\n\nWe may at once answer, No; because, according to the sound canon of Le\nClerc:(312) \u201c_Qui plura narrat, pauciora complectitur; qui pauciora\nmemorat, plura non negat._\u201d Because John, in narrating circumstances with\nwhich he was personally connected, sees fit to mention only Mary\nMagdalene, it does not at all follow that others were not present. Because\nMatthew, perhaps for like reasons, speaks only of the two Marys, he by no\nmeans excludes the presence of others. Indeed, the very words which John\nputs into the mouth of Mary Magdalene, (v. 2), presupposes the fact, that\nothers had gone with her to the sepulchre. That there was something in\nrespect to Mary Magdalene, which gave her a peculiar prominence in these\ntransactions, may be inferred from the fact, that not only John mentions\nher alone, but likewise all the other Evangelists name her first, as if\nholding the most conspicuous place.\n\nThe instance here under consideration is parallel to that of the demoniacs\nof Gadara, and the blind men at Jericho; where, in both cases, Matthew\nspeaks of two persons, while Mark and Luke mention only one.(313)\nSomething peculiar in the station or character of one of the persons,\nrendered him in each case more prominent, and led the two latter\nEvangelists to speak of him particularly. But there, as here, their\nlanguage is not exclusive; nor is there in it anything that contradicts\nthe statements of Matthew.\n\nIII. _The Arrival at the Sepulchre._ According to Mark, Luke, and John,\nthe women on reaching the sepulchre found the great stone, with which it\nhad been closed, already rolled away. Matthew, on the other hand, after\nnarrating that the women went out to see the sepulchre, proceeds to\nmention the earthquake, the descent of the angel, his rolling away the\nstone and sitting upon it, and the terror of the watch, as if all these\nthings took place in the presence of the women. The angel too (in v. 5)\naddresses the women, as if still sitting upon the stone he had rolled\naway.\n\nThe apparent discrepancy, if any, here arises simply from Matthew\u2019s\nbrevity in omitting to state in full what his own narrative presupposes.\nAccording to v. 6, Christ was already risen; and therefore the earthquake\nand its accompaniments must have taken place at an earlier point of time,\nto which the sacred writer returns back in his narration. And although\nMatthew does not represent the women as entering the sepulchre, yet in v.\n8, he speaks of them as going out of it; so that of course their interview\nwith the angel took place, not outside of the sepulchre, but in it, as\nnarrated by the other Evangelists. When therefore the angel says to them\nin v. 6, \u201cCome, see the place where the Lord lay,\u201d this is not said\nwithout the tomb to induce them to enter, as Strauss avers; but within the\nsepulchre, just as in Mark v. 6.\n\nIV. _The Vision of Angels in the Sepulchre._ Of this John says nothing.\nMatthew and Mark speak of one angel; Luke of two. Mark says he was\nsitting; Luke speaks of them as standing. This difference in respect to\nnumbers is parallel to the case of the women, which we have just\nconsidered; and requires therefore no further illustration.\n\nThere is likewise some diversity in the language addressed to the women by\nthe angels. In Matthew and Mark, the prominent object is the charge to the\ndisciples to depart into Galilee. In Luke this is not referred to; but the\nwomen are reminded of our Lord\u2019s own previous declaration, that he would\nrise again on the third day. Neither of the Evangelists here professes to\nreport _all_ that was said by the angels; and of course there is no room\nfor contradiction.\n\n\u00a7 3. _The return of the Women to the city, and the first appearance of our\nLord._\n\nMatt. 28: 7-10. Mark 16: 8. Luke 24: 9-11. John 20: 1, 2.\n\nJohn, speaking of Mary Magdalene alone, says that having seen that the\nstone was taken away from the sepulchre, she went in haste (ran) to tell\nPeter and John. He says nothing of her having seen the angels, nor of her\nhaving entered the sepulchre at all. The other Evangelists, speaking of\nthe women generally, relate that they entered the tomb, saw the angels and\nthen returned into the city. On their way Jesus meets them. They recognize\nhim; fall at and embrace his feet; and receive his charge to the\ndisciples.\u2014Was Mary Magdalene now with the other women? Or did she enter\nthe city by another way? Or had she left the sepulchre before the rest?\n\nIt is evident that Mary Magdalene was not with the other women when Jesus\nthus met them. Her language to Peter and John forbids the supposition,\nthat she had already seen the Lord: \u201cThey have taken away the Lord out of\nthe sepulchre, and we know not where they have laid him.\u201d She therefore\nmust have entered the city by another path and gate; or else have left the\nsepulchre before the rest; or possibly both these positions may be true.\nShe bore her tidings expressly to Peter and John, who would seem to have\nlodged by themselves in a different quarter of the city; while the other\nwomen went apparently to the rest of the disciples. But this supposition\nof a different route is essential, only in connection with the view, that\nshe left the tomb with the other women. That, however, she actually\ndeparted from the sepulchre before her companions, would seem most\nprobable; inasmuch as she speaks to Peter and John only of the absence of\nthe Lord\u2019s body; says nothing in this connection of a vision of angels;\nand when, after returning again to the tomb, she sees the angels, it is\nevidently for the first time; and she repeats to them as the cause of her\ngrief her complaint as to the disappearance of the body; John 20: 12, 13.\nShe may have turned back from the tomb without entering it at all, so soon\nas she saw that it was open; inferring from the removal of the stone, that\nthe sepulchre had been rifled. Or, she may first have entered with the\nrest, when, according to Luke, \u201cthey found not the body of the Lord\nJesus,\u201d and \u201cwere much perplexed thereabout,\u201d before the angels became\nvisible to them. The latter supposition seems best to meet the exigencies\nof the case.\n\n\u201cAs the other women went to tell his disciples, behold, Jesus met them,\nsaying, All hail. And they came, and held him by the feet, and worshipped\nhim. Then Jesus said unto them, Be not afraid; go, tell my brethren, that\nthey go into Galilee, and there shall they see me.\u201d The women had left the\nsepulchre \u201cwith fear and great joy\u201d after the declaration of the angels\nthat Christ was risen; or, as Mark has it, \u201cthey trembled and were\namazed.\u201d Jesus meets them with words of gentleness to quiet their terrors;\n\u201cBe not afraid.\u201d He permits them to approach, and embrace his feet, and\ntestify their joy and homage. He reiterates to them the message of the\nangels to his \u201cbrethren,\u201d the eleven disciples; see v. 16.\n\nThis appearance and interview is narrated only by Matthew; none of the\nother Evangelists give any hint of it. Matthew here stops short. Mark\nsimply relates that the women fled from the tomb; \u201cneither said they\nanything to any one, for they were afraid.\u201d This of course can only mean,\nthat they spoke of what they had thus seen to no one while on their way to\nthe city; for the very charge of the angels, which they went to fulfil,\nwas, that they should \u201cgo their way and tell his disciples;\u201d v. 7. Luke\nnarrates more fully, that \u201cthey returned from the sepulchre, and told all\nthese things unto the eleven, and to all the rest.\u2014And their words seemed\nto them as idle tales, and they believed them not.\u201d We may perhaps see in\nthis language one reason why the other Evangelists have omitted to mention\nthis appearance of our Lord. The disciples _disbelieved the report of the\nwomen_, that they had seen Jesus. In like manner they afterwards\ndisbelieved the report of Mary Magdalene to the same effect; Mark 16: 11.\nThey were ready, it would seem, to admit the testimony of the women to the\nabsence of the body, and to the vision of angels; but not to the\nresurrection of Jesus and his appearance to them; Luke 24: 21-24. And\nafterwards, when the eleven had become convinced by the testimony of their\nown senses, those first two appearances to the women became of less\nimportance and were less regarded. Hence the silence of three Evangelists\nas to the one; of two as to the other; and of Paul as to both; 1 Cor. 15:\n5, 6.\n\n\u00a7 4. _Peter and John visit the Sepulchre. Jesus appears to Mary\nMagdalene._\n\nJohn 20: 3-18. Luke 24: 12. Mark 16: 9-11.\n\nThe full account of these two events is given solely by John. Matthew has\nnot a word of either; Luke merely mentions, in general, that Peter, on the\nreport of the women, went to the sepulchre; while Mark speaks only of our\nLord\u2019s appearance to Mary Magdalene, which he seems to represent as his\n_first_ appearance.\n\nAccording to John\u2019s account, Peter and the beloved disciple, excited by\nthe tidings of Mary Magdalene that the Lord\u2019s body had been taken away,\nhasten to the sepulchre. They run; John outruns Peter, comes first to the\ntomb, and stooping down, sees the grave-clothes lying, but he does not\nenter. The other women are no longer at the tomb; nor have the disciples\nmet them on the way. Peter now comes up; he enters the the tomb, and sees\nthe grave-clothes lying, and the napkin that was about his head not lying\nwith the rest, but wrapped together in a place by itself. John too now\nenters the sepulchre; \u201cand he saw and believed.\u201d\n\nWhat was it that John thus believed? The mere report of Mary Magdalene,\nthat the body had been removed? So much he must have believed when he\nstooped down and looked into the sepulchre. For this, there was no need\nthat he should enter the tomb. His belief must have been of something more\nand greater. The grave-clothes lying orderly in their place, and the\nnapkin folded together by itself, made it evident that the sepulchre had\nnot been rifled nor the body stolen by violent hands; for these garments\nand spices would have been of more value to thieves, than merely a naked\ncorpse; at least, they would not have taken the trouble thus to fold them\ntogether. The same circumstances showed also that the body had not been\nremoved by friends; for they would not thus have left the grave-clothes\nbehind. All these considerations produce in the mind of John the germ of a\nbelief that Jesus was risen from the dead. He believed _because_ he saw;\n\u201c_for_ as yet they knew not the Scripture;\u201d (v. 9). He now began more\nfully to recall and understand our Lord\u2019s repeated declaration, that he\nwas to rise again on the third day;(314) a declaration on which the Jews\nhad already acted in setting a watch.(315) In this way, the difficulty\nwhich is sometimes urged of an apparent want of connection between verses\n8 and 9, disappears.\n\nThe two disciples went their way, \u201cwondering in themselves at what was\ncome to pass.\u201d Mary Magdalene who had followed them back to the sepulchre,\nremained before it weeping. While she thus wept, she too, like John,\nstooped down and looked in, \u201cand seeth two angels, in white, sitting, the\none at the head and the other at the feet, where the body of Jesus had\nlain.\u201d To their inquiry why she wept, her reply was the same report which\nshe had before borne to the two disciples: \u201cBecause they have taken away\nmy Lord, and I know not where they have laid him,\u201d v. 13. Of the angels we\nlearn nothing further. The whole character of this representation seems to\nshow clearly, that Mary had not before seen the angels; and also that she\nhad not before been told, that Jesus was risen. We must otherwise regard\nher as having been in a most unaccountably obtuse and unbelieving frame of\nmind; the very contrary of which seems to have been the fact. If also she\nhad before informed the two disciples of a vision of angels and of\nChrist\u2019s resurrection, it is difficult to see, why John should omit to\nmention this circumstance, so important and so personal to himself.\n\nAfter replying to the angels, Mary turns herself about, and sees a person\nstanding near, whom, from his being present there, she takes to be the\nkeeper of the garden. He too inquires, why she weeps. Her reply is the\nsame as before; except that she, not unnaturally, supposes him to have\nbeen engaged in removing the body, which she desires to recover. He simply\nutters in reply, in well-known tones, the name Mary! and the whole truth\nflashes upon her soul; doubt is dispelled, and faith triumphs. She\nexclaims: \u201cRabboni!\u201d as much as to say, \u201cMy dearest Master!\u201d and\napparently, like the other women,(316) falls at his feet in order to\nembrace and worship him. This Jesus forbids her to do, in these remarkable\nwords: \u201cTouch me not: for I am not yet ascended to my Father. But go to my\nbrethren, and say unto them, I ascend unto my Father and your Father, and\nto my God and your God;\u201d v. 17.\n\nThere remains to be considered the circumstance, that Mark, in v. 9, seems\nto represent this appearance of Jesus at the sepulchre to Mary Magdalene,\nas his first appearance: \u201cNow, being risen early the first of the week, he\nappeared _first_ to Mary Magdalene.\u201d In attempting to harmonize this with\nMatthew\u2019s account of our Lord\u2019s appearance to the other women on their\nreturn from the sepulchre, several methods have been adopted; but the most\nto the purpose is the view which regards the word _first_, in Mark v. 9,\nas put not absolutely, but relatively. That is to say, Mark narrates\nthree, and only three, appearances of our Lord; _of these three_, that to\nMary Magdalene takes place _first_, and that to the assembled disciples\nthe same evening occurs _last_, v. 14. A similar example occurs in 1 Cor.\n15: 5-8, where Paul enumerates those to whom the Lord showed himself after\nhis resurrection, viz. to Peter, to the twelve, to five hundred brethren,\nto James, to all the apostles, and _last of all_ to Paul also. Now had\nPaul written here, as with strict propriety he might have done, \u201che was\nseen _first_ of Cephas,\u201d assuredly no one would ever have understood him\nas intending to assert that the appearance to Peter was the first\nabsolutely; that is, as implying that Jesus was seen of Peter before he\nappeared to Mary Magdalene and the other women. In like manner when John\ndeclares (21: 14) that Jesus showed himself to his disciples by the lake\nof Galilee for the _third_ time after he was risen from the dead; this is\nsaid relatively to the two previous appearances to the assembled apostles;\nand does by no means exclude the four still earlier appearances, viz. to\nPeter, to the two at Emmaus, to Mary Magdalene, and to the other\nwomen,\u2014one of which John himself relates in full.\n\nIn this way the old difficulty in the case before us disappears; and the\ncomplex and cumbrous machinery of earlier commentators becomes\nsuperfluous.\n\nAfter her interview with Jesus, Mary Magdalene returns to the city, and\ntells the disciples that she had seen the Lord and that he had spoken\nthese things unto her. According to Mark (vs. 10, 11), the disciples were\n\u201cmourning and weeping;\u201d and when the heard that Jesus was alive and had\nbeen seen of her, they believed not.\n\n\u00a7 5. _Jesus appears to two disciples on the way to Emmaus. Also to Peter._\n\nLuke 24: 13-35. Mark 16: 12, 13. 1 Cor. 15: 5.\n\nThis appearance on the way to Emmaus is related in full only by Luke. Mark\nmerely notes the fact; while the other two Evangelists and Paul (1 Cor.\n15: 5) make no mention of it.\n\nOn the afternoon of the same day on which our Lord arose, two of his\ndisciples, one of them named Cleopas, were on their way on foot to a\nvillage called Emmaus, sixty stadia or seven and a half Roman miles\ndistant from Jerusalem,\u2014a walk of some two or two and a half hours. They\nhad heard and credited the tidings brought by the women, and also by Peter\nand John, that the sepulchre was open and empty; and that the women had\nalso seen a vision of angels, who said that Jesus was alive. They had most\nprobably likewise heard the reports of Mary Magdalene and the other women,\nthat Jesus himself had appeared to them; but these they did not regard,\nand do not mention them (v. 24); because they, like the other disciples,\nhad looked upon them \u201cas idle tales, and they believed them not;\u201d v. 11.\nAs they went, they were sad, and talked together of all these things which\nhad happened. After some time Jesus himself drew near and went with them.\nBut they knew him not. Mark says he was in another form; Luke affirms that\n\u201ctheir eyes were holden, that they should not know him;\u201d v. 16. Was there\nin this anything miraculous? The \u201canother form\u201d of Mark, Doddridge\nexplains by \u201ca different habit from what he ordinarily wore.\u201d His\ngarments, of course, were not his former ones; and this was probably one\nreason why Mary Magdalene had before taken him for the keeper of the\ngarden.(317) It may be, too, that these two disciples had not been\nintimately acquainted with the Lord. He had arrived at Jerusalem only six\ndays before his crucifixion; and these might possibly have been recent\nconverts, who had not before seen him. To such, the change of garments,\nand the unexpectedness of the meeting, would render a recognition more\ndifficult; nor could it be regarded as surprising, that under such\ncircumstances they should not know him. Still, all this is hypothesis; and\nthe averment of Luke, that \u201ctheir eyes were holden,\u201d and the manner of our\nLord\u2019s parting from them afterwards, seem more naturally to imply that the\nidea of a supernatural agency, affecting not Jesus himself, but the eyes\nor minds of the two disciples, was in the mind of the sacred writer.\n\nJesus inquires the cause of their sadness; chides them for their slowness\nof heart to believe what the prophets had spoken; and then proceeds to\nexpound unto them \u201cin all the Scriptures the things concerning himself.\u201d\nThey feel the power of his words; and their hearts burn within them. By\nthis time they drew nigh to the village whither they went; it was toward\nevening, and the day was far spent. Their journey was ended; and Jesus was\nabout to depart from them. In accordance with oriental hospitality they\nconstrained him to remain with them. He consents; and as he sat at meat\nwith them, he took bread, and blessed and brake, and gave unto them. At\nthis time, and in connection with this act, their eyes were opened; they\nknew him; and he vanished away from them. Here too the question is raised,\nwhether the language necessarily implies anything miraculous? Our English\ntranslators have rendered this passage in the margin, \u201che ceased to be\nseen of them;\u201d and have referred to Luke 4: 30, and John 8: 59, as\nillustrating this idea. They might also have referred to Acts 8: 39.\nStill, the language is doubtless such as the sacred writers would most\nnaturally have employed in order directly to express the idea of\nsupernatural agency.\n\nFull of wonder and joy, the two disciples set off the same hour and return\nto Jerusalem. They find the eleven and other disciples assembled; and as\nthey enter, they are met with the joyful exclamation: \u201cThe Lord is risen\nindeed, and hath appeared unto Simon;\u201d v. 34. They then rehearse what had\nhappened to themselves; but, according to Mark, the rest believed them\nnot. As in the case of the women, so here, there would seem to have been\nsomething in the position or character of these two disciples, which led\nthe others to give less credit to their testimony, than to that of Peter,\none of the leading apostles.\n\nThis appearance to Peter is mentioned by no other Evangelist; and we know\nnothing of the particular time, nor of the attending circumstances. It\nwould seem to have taken place either not long before, or else shortly\nafter, that to the two disciples. It had not happened when they left\nJerusalem for Emmaus; or, at least, they had not heard of it. It had\noccurred when they returned; and that long enough before to have been\nfully reported to all the disciples and believed by them. It may perhaps\nhave happened about the time when the two disciples set off, or shortly\nafterwards.\n\nPaul, in enumerating those by whom the Lord was seen after his\nresurrection (1 Cor. 15: 5), mentions Peter first; passing over the\nappearances to the women, and also that to the two disciples; probably\nbecause they did not belong among the apostles.\n\n\u00a7 6. _Jesus appears to the Apostles in the absence of Thomas; and\nafterwards when Thomas is present._\n\nMark 16: 14-18. Luke 24: 36-48. John 20: 19-29. 1 Cor. 15: 5.\n\nThe narrative of our Lord\u2019s first appearance to the apostles is most fully\ngiven by Luke: John adds a few circumstances; and Mark, as well as Luke,\nhas preserved the first charge thus privately given to the apostles, to\npreach the Gospel in all the world,\u2014a charge afterwards repeated in a more\npublic and solemn manner on the mountain in Galilee. When Paul says the\nLord appeared to _the twelve_, he obviously employs this number as being\nthe usual designation of the apostles; and very probably includes both the\noccasion narrated in this section. Mark and Luke speak in like manner of\n_the eleven_; and yet we know from John, that Thomas was not at first\namong them; so that of course only _ten_ were actually present.\n\nAccording to Mark, the disciples were at their evening meal; which implies\na not very late hour. John says the doors were shut, for fear of the Jews.\nWhile the two who had returned from Emmaus were still recounting what had\nhappened unto them, Jesus himself \u201ccame and stood in the midst of them,\nand saith unto them, Peace be unto you!\u201d The question here again is\nraised, whether this entrance of our Lord was miraculous? That it might\nhave been so, there is no reason to doubt. He who in the days of his flesh\nwalked upon the waters, and before whose angel the iron gate of the prison\nopened of its own accord so that Peter might pass out; he who was himself\njust risen from the dead; might well in same miraculous way present\nhimself to his followers in spite of bolts and bars. But does the language\nhere necessarily imply a miracle? The doors indeed were shut; but the word\nused does not of itself signify that they were bolted or fastened. The\nobject no doubt was, to prevent access to spies from the Jews; or also to\nguard themselves from the danger of being arrested; and both these objects\nmight perhaps have been as effectually accomplished by a watch at or\nbefore the door. Nor do the words used of our Lord strictly indicate\nanything miraculous. We do not find here a form of the word commonly\nemployed to express the sudden appearance of angels; but, \u201che _came_ and\nstood in the midst of them;\u201d implying _per se_ nothing more than the\nordinary mode of approach. There is, in fact, nothing in the whole account\nto suggest a miracle, except the remark of John respecting the doors; and\nas this circumstance is not mentioned either by Mark or Luke, it may be\ndoubtful whether we are necessarily compelled by the language to regard\nthe mode of our Lord\u2019s entrance as miraculous.\n\nAt this interview Thomas was not present. On his return the other\ndisciples relate to him the circumstances. But Thomas now disbelieved the\nothers; as they before had disbelieved the women. His reply was, \u201cexcept I\nshall see in his hands the print of the nails, and put my finger into the\nprint of the nails, and thrust my hand into his side, I will not believe.\u201d\nOur Lord had compassion upon his perverseness. Eight days afterwards, when\nthe disciples were again assembled and Thomas with them, our Lord came as\nbefore, and stood in the midst, and said, Peace be unto you! He permits to\nThomas the test he had demanded; and charges him to be not faithless, but\nbelieving. Thomas, convinced and abashed, exclaims in the fulness of faith\nand joy, My Lord and my God! recognising and acknowledging thereby the\ndivine nature thus manifested in the flesh. The reply of our Lord to\nThomas is strikingly impressive and condemnatory of his want of faith:\n\u201cThomas, because thou hast seen me, thou hast believed; blessed are they\nthat have not seen, and yet have believed!\u201d He and the other disciples,\nwho were to be the heralds of the Lord\u2019s resurrection to the world as the\nfoundation of the hope of the Gospel, refused to believe except upon the\nevidence of their own senses; while all who after them have borne the\nChristian Name, have believed this great fact of the Gospel solely upon\ntheir testimony. God has overruled their unbelief for good, in making it a\npowerful argument for the truth of their testimony in behalf of this great\nfact, which they themselves were so slow to believe. Blessed, indeed, are\nthey who have received their testimony.\n\n\u00a7 7. _Our Lord\u2019s Appearance in Galilee._\n\nJohn 21: 1-24. Matt. 28: 16-20. 1 Cor. 15: 6.\n\nIt appears from the narrative of Matthew, that while the disciples were\nyet in Jerusalem, our Lord had appointed a time, when he would meet them\nin Galilee, upon a certain mountain.(318) They therefore left Jerusalem\nafter the passover, probably soon after the interview at which Thomas was\npresent, and returned to Galilee, their home. While waiting for the\nappointed time, they engaged in their usual occupation of fishermen. On a\ncertain day, as John relates, towards evening, seven of them being\ntogether, including Peter, Thomas, and the sons of Zebedee, they put out\nupon the lake with their nets in a fishing boat; but during the whole\nnight they caught nothing. At early dawn Jesus stood upon the shore, from\nwhich they were not far off, and directed them to cast the net upon the\nright side of the boat. \u201cThey cast therefore, and now they were not able\nto draw it for the multitude of the fishes.\u201d Recognising in this miracle\ntheir risen Lord, they pressed around him. Peter, with his characteristic\nardour, threw himself into the water in order to reach him the sooner. At\ntheir Lord\u2019s command they prepared a meal from the fish they had thus\ntaken. \u201cJesus then cometh and taketh bread, and giveth them, and fish\nlikewise.\u201d This was his third appearance to the eleven; or rather to a\nlarge number of them together. It was on this occasion, and after their\nmeal, that our Lord put to Peter the touching and thrice repeated\nquestion, \u201cLovest thou me?\u201d\n\nAt length the set time arrived; and the eleven disciples went away into\nthe mountain \u201cwhere Jesus had appointed them.\u201d It would seem most\nprobable, that this time and place had been appointed of our Lord for a\nsolemn and more public interview, not only with the eleven, whom he had\nalready met, but with all his disciples in Galilee; and that therefore it\nwas on this same occasion, when, according to Paul, \u201che was seen of above\nfive hundred brethren at once.\u201d(319) That the interview was not confined\nto the eleven alone, would seem evident from the fact that \u201csome doubted;\u201d\nfor this could hardly be supposed true of any of the eleven, after what\nhad already happened to them in Jerusalem and Galilee, and after having\nbeen appointed to meet their risen Lord at this very time and place. The\nappearance of the five hundred must at any rate be referred to Galilee;\nfor even after our Lord\u2019s ascension, the number of the names in Jerusalem\nwere together only about an hundred and twenty.(320) I do not hesitate,\ntherefore, to hold with Flatt, Olshausen, Hengstenberg, and others, that\nthe appearances thus described by Matthew and Paul, were identical. It was\na great and solemn occasion. Our Lord had directed that the eleven and all\nhis disciples in Galilee should thus be convened upon the mountain. It was\nthe closing scene of his ministry in Galilee. Here his life had been\nspent. Here most of his mighty works had been done and his discourses\nheld. Here his followers were as yet most numerous. He therefore here\ntakes leave on earth of those among whom he had lived and laboured\nlongest; and repeats to all his disciples in public the solemn charge,\nwhich he had already given in private to the apostles: \u201cGo ye therefore\nand teach all nations:\u2014and lo, I am with you alway, even unto the end of\nthe world.\u201d It was doubtless his last interview with his disciples in that\nregion,\u2014his last great act in Galilee.\n\n\u00a7 8. _Our Lord\u2019s further Appearances at Jerusalem, and his Ascension._\n\n1 Cor. 15: 7. Acts 1: 3-12. Luke 24: 49-53. Mark 16: 19, 20.\n\nLuke relates, in Acts 1: 3, that Jesus showed himself alive to his\napostles, \u201cafter his passion, by many infallible proofs, being seen of\nthem forty days, and speaking of the things pertaining to the kingdom of\nGod.\u201d This would seem to imply interviews and communications, as to which\nwe have little more than this very general notice. One of these may have\nbeen the appearance to James, mentioned by Paul alone (1 Cor. 15: 7), as\nsubsequent to that to the five hundred brethren. It may be referred with\nmost probability to Jerusalem, after the return of the Apostles from\nGalilee. That this return took place by the Lord\u2019s direction, there can be\nno doubt; although none of the Evangelists have given us the slightest\nhint as to any such direction. Indeed, it is this very brevity,\u2014this\nomission to place on record the minor details which might serve to connect\nthe great facts and events of our Lord\u2019s last forty days on earth, that\nhas occasioned all the doubt and difficulty with which this portion of the\nwritten history of these events has been encompassed.\u2014The James here\nintended was probably our Lord\u2019s brother; who was of high consideration in\nthe church, and is often, in the latter books, simply so named without any\nspecial designation.(321) At the time when Paul wrote, the other James,\n\u201cthe brother of John,\u201d as he is called, was already dead.(322)\n\nAfter thus appearing to James, our Lord, according to Paul, was seen \u201cof\nall the apostles.\u201d This, too, was apparently an appointed meeting; and was\ndoubtless the same of which Luke speaks, as occurring in Jerusalem\nimmediately preceding the ascension. It was, of course, the Lord\u2019s last\ninterview with his apostles. He repeats to them the promise of the baptism\nwith the Holy Spirit as soon to take place; and charges them not to depart\nfrom Jerusalem until this should be accomplished.(323) Strange as it may\nappear, the twelve, in this last solemn moment, put to him the question,\n\u201cLord, wilt thou at this time restore the kingdom to Israel?\u201d How, indeed,\nwere they to believe! Their gross and darkened minds, not yet enlightened\nby the baptism of the Spirit, clung still to the idea of a temporal Prince\nand Saviour, who should deliver his people, not from their sins, but from\nthe galling yoke of Roman dominion. Our Lord deals gently with their\nignorance and want of faith: \u201cIt is not for you to know the times and\nseasons;\u2014but ye shall receive the power of the Holy Ghost coming upon you;\nand ye shall be witnesses unto me\u2014unto the uttermost part of the earth.\u201d\n\nDuring this discourse, or in immediate connection with it, our Lord leads\nthem out _as far as to_ Bethany, and lifting up his hands he blessed them;\nLuke 24: 50. This act of blessing must be understood, by all the laws of\nlanguage, as having taken place at or near Bethany. \u201cAnd it came to pass,\n_while_ he blessed them, he was parted from them, and carried up into\nheaven.\u201d Our Lord\u2019s ascension, then, took place at or near Bethany.\nIndeed, the sacred writer could hardly have found words to express this\nfact more definitely and fully; and a doubt on this point could never have\nsuggested itself to the mind of any reader, but for the language of the\nsame writer, in Acts 1: 12, where he relates that after the ascension the\ndisciples \u201creturned unto Jerusalem by the mount called Olivet.\u201d Luke\nobviously did not mean to contradict himself; and the most that his\nexpression can be made to imply, is, that from Bethany, where their Lord\nhad ascended, which lies on the eastern slope of the Mount of Olives, a\nmile or more below the summit of the ridge, the disciples returned to\nJerusalem by a path across the mount.\n\nAs these disciples stood gazing and wondering, while a cloud received\ntheir Lord out of their sight, two angels stood by them in white apparel,\nannouncing unto them, that this same Jesus, who was thus taken up from\nthem into heaven, shall again so come, in like manner as they had seen him\ngo into heaven. With this annunciation closes the written history of our\nLord\u2019s resurrection and ascension.\n\n\n\n\n\nAN ACCOUNT OF THE TRIAL OF JESUS.\n\n\nThe death of Jesus is universally regarded among Christians as a cruel\nmurder, perpetrated under the pretence of a legal sentence, after a trial,\nin which the forms of law were essentially and grossly violated. The Jews\nto this day maintain, that, whatever were the merits of the case, the\ntrial was at least regular, and the sentence legally just; that he was\naccused of blasphemy, and convicted of that offence by legal evidence. The\nquestion between them involves two distinct points of inquiry, namely,\nfirst, whether he was guilty of blasphemy; and, secondly, whether the\narraignment and trial were conducted in the ordinary forms of law. But\nthere will still remain a third question, namely, whether, admitting that,\nas a mere man, he had violated the law against blasphemy, he could legally\nbe put to death for that cause; and if not, then whether he was justly\ncondemned upon the new and supplemental accusation of treason or of\nsedition, which was vehemently urged against him. The first and last of\nthese inquiries it is proposed briefly to pursue; but it will be necessary\npreviously to understand the light in which he was regarded by the Jewish\nrulers and people, the state of their criminal jurisprudence and course of\nproceeding, and especially the nature and extent of the law concerning\nblasphemy, upon which he was indicted.\n\nIn the early period of the ministry of Jesus, he does not appear to have\nexcited among the Pharisees any emotion but wonder and astonishment, and\nan intense interest respecting the nature of his mission. But the people\nheard him with increasing avidity, and followed him in countless throngs.\nHe taught a purer religion than the Scribes and Pharisees, whose pride and\ncorruption he boldly denounced. He preached charity and humility, and\nperfect holiness of heart and life, as essential to the favour of God,\nwhose laws he expounded in all the depth of their spirituality, in\nopposition to the traditions of the elders, and the false glosses of the\nScribes and Pharisees. These sects he boldly charged with making void and\nrejecting the law of God, and enslaving men by their traditions; he\naccused them of hypocrisy, covetousness, oppression, and lust of power and\npopularity; and denounced them as hinderers of the salvation of others, as\na generation of serpents and vipers, doomed to final perdition. It was\nnatural that these terrific denunciations, from such a personage,\nsupported by his growing power and the increasing acclamations of the\npeople, should alarm the partisans of the ancient theocracy, and lead them\nto desire his destruction. This alarm evidently increased with the\nprogress of his ministry; and was greatly heightened by the raising of\nLazarus from the dead, on which occasion the death of Jesus was\ndefinitively resolved on;(324) but no active measures against him seem to\nhave been attempted, until the time when, under the parable of the wicked\nhusbandmen who cast the heir out of the vineyard and slew him, he declared\nthat the kingdom of God should be taken from them, and given to others\nmore worthy. Perceiving that he spake this parable against them, from that\nhour they sought to lay hands on him, and were restrained only by fear of\nthe popular indignation.(325)\n\nHaving thus determined to destroy Jesus at all events, as a person whose\nvery existence was fatal to their own power, and perhaps, in their view,\nto the safety of their nation, the first step was to render him odious to\nthe people; without which the design would undoubtedly recoil on the heads\nof its contrivers, his popularity being unbounded. Countless numbers had\nreceived the benefit of his miraculous gifts; and it was therefore deemed\na vain attempt to found an accusation, at that time, on any past\ntransaction of his life. A new occasion was accordingly sought, by\nendeavouring to \u201centangle him in his talk;\u201d a measure, planned and\nconducted with consummate cunning and skill. The Jews were divided into\ntwo political parties. One of these consisted of the Pharisees, who held\nit unlawful to acknowledge or pay tribute to the Roman emperor, because\nthey were forbidden, by the law of Moses,(326) to set a king over them who\nwas a stranger, and not one of their own countrymen. The other party was\ncomposed of the partisans of Herod, who understood this law to forbid only\nthe voluntary election of a stranger, and therefore esteemed it not\nunlawful to submit and pay tribute to a conqueror. These two parties,\nthough bitterly opposed to each other, united in the attempt to entrap\nJesus, by the question,\u2014\u201cIs it lawful to give tribute to C\u00e6sar, or\nnot?\u201d(327) If he answered in the negative, the Herodians were to accuse\nhim to Pilate, for treason; if in the affirmative, the Pharisees would\ndenounce him to the people, as an enemy to their liberties.(328) This\ninsidious design was signally frustrated by the wisdom of his reply, when,\nreferring to C\u00e6sar\u2019s image and legend, on the coins which they all\nreceived as legally current, he showed the inconsistency of withholding\nthe honour due to one thus implicitly acknowledged by both parties to be\ntheir lawful sovereign.\n\nDefeated in this attempt to commit him politically, their next endeavour\nwas to render him obnoxious to one or the other of the two great religious\nsects, which were divided upon the doctrine of the resurrection, the\nPharisees affirming, and the Sadducees denying, that the dead would rise\nagain. The latter he easily silenced, by a striking exposition of their\nown law. They asked him which, of several husbands, would be entitled in\nthe next world to the wife whom they successively had married in this; and\nin reply, he showed them that in heaven the relation of husband and wife\nwas unknown.(329)\n\nTheir last trial was made by a lawyer, who sought to entrap him into an\nassertion that one commandment in the law was greater than another; a\ndesign rendered abortive by his reply that they were all of equal\nobligation.(330)\n\nIt being apparent, from these successive defeats, that any farther attempt\nto find new matter of accusation would result only in disgrace to\nthemselves, the enemies of Jesus seem to have come to the determination to\nsecure his person secretly, and afterwards to put him to death, in any\nmanner that would not render them odious to the people. In execution of\nthis design, they first bribed Judas to betray him by night into their\nhands. This object being attained, the next step was to destroy his\nreputation, and if possible to render him so vile in the public\nestimation, as that his destruction would be regarded with complacency.\nNow no charge could so surely produce this effect, and none could so\nplausibly be preferred against him, as that of blasphemy; a crime which\nthe Jews regarded with peculiar horror. Even their veneration of Jesus,\nand the awe which his presence inspired, had not been sufficient to\nrestrain their rising indignation on several occasions, when they regarded\nhis language as the blasphemous arrogation of a divine character and power\nto himself; and could they now be brought to believe him a blasphemer, and\nsee him legally convicted of this atrocious crime, his destruction might\neasily be brought about, without any very scrupulous regard to the form,\nand even with honour to those by whom it might be accomplished.\n\nIt will now be necessary to consider more particularly the nature of the\ncrime of blasphemy, in its larger signification, as it may be deduced from\nthe law of God. That the spirit of this law requires from all men,\neverywhere, and at all times, the profoundest veneration of the Supreme\nBeing, and the most submissive acknowledgment of Him as their rightful\nSovereign, is too plain to require argument. If proof were wanted, it is\nabundantly furnished in the Decalogue,(331) which is admitted among\nChristians to be of universal obligation. At the time when the Jewish\nTheocracy was established, idolatry had become generally prevalent, and\nmen had nearly lost all just notions of the nature and attributes of their\nCreator. It is therefore supposed that the design of Jehovah, in forming\nthe Jewish constitution and code of laws, was to preserve the knowledge of\nhimself as the true God, and to retain that people in the strictest\npossible allegiance to him alone; totally excluding every acknowledgment\nof any other being, either as an object of worship or a source of power.\nHence the severity with which he required that sorceries, divinations,\nwitchcrafts and false prophecies, as well as open idolatries, should be\npunished, they being alike acts of treason, or, as we might say, of\n_pr\u00e6munire_, amounting to the open acknowledgment of a power independent\nof Jehovah. Hence, too, the great veneration in which he commanded that\nhis name and attributes should be held, even in ordinary conversation. It\nis the breach of this last law, to which the term _blasphemy_, in its more\nrestricted sense, has usually been applied;(332) but originally the\ncommand evidently extended to every word or act, directly in derogation of\nthe sovereignty of Jehovah, such as speaking in the name of another\ngod,(333) or omitting, on any occasion that required it, to give to\nJehovah the honour due to his own name.(334) Thus, when Moses and Aaron,\nat the command of God, smote the rock in Kadesh, that from it waters might\nflow to refresh the famishing multitude, but neglected to honour him as\nthe source of the miraculous energy, and arrogated it to themselves,\nsaying, \u201cHear now, ye rebels, must _we_ bring you water out of this\nrock?\u201d(335) this omission drew on them his severe displeasure. \u201cAnd the\nLord spake unto Moses and Aaron, Because ye believed me not, to sanctify\n_me_ in the eyes of the children of Israel, therefore _ye_ shall not bring\nthis congregation into the land which I have given them.\u201d Accordingly,\nboth Moses and Aaron died before the Israelites entered into the promised\nland.(336) No other deity was permitted to be invoked; no miracle must be\nwrought, but in the name of God alone. \u201cI am Jehovah; that is my name; and\nmy glory will I not give to another, neither my praise to graven\nimages.\u201d(337) This was ever a cardinal principle of his law, neither newly\nannounced by Isaiah, nor by Moses. Its promulgation on Mount Sinai was\nmerely declaratory of what had been well understood at the beginning,\nnamely, that God alone was the Lord of all power and might, and would be\nexpressly acknowledged as such, in every exertion of superhuman energy or\nwisdom. Thus Joseph, when required to interpret the dream of Pharaoh,\nreplied, \u201cIt is not in me: God shall give Pharaoh an answer of\npeace.\u201d(338) And Moses, in all the miracles previously wrought by him in\nEgypt, expressly denounced them as the judgments of God, by whose hand\nalone they were inflicted.(339) After the solemn re-enactment of this law\non Mount Sinai, its signal violation by Moses and Aaron deserved to be\nmade as signal an example of warning; and this judgment of Jehovah may be\nsaid to constitute the leading case under this article of the law; forming\na rule of action and of judgment for all cases of miracles which might be\nwrought in all coming time. The same principle was afterwards expressly\nextended to prophesying. \u201cThe prophet\u2014that shall speak in the name of\nother gods, even that prophet shall die.\u201d(340) His character of prophet,\nand even his inspiration, shall not authorize him to prophesy but in the\nname of the Lord. He shall not exercise his office in his own name, nor in\nany name but that of Jehovah, from whom his power was derived.\n\nThat such was understood to be the true meaning of this law of God, is\nfurther evident from the practice of the prophets, in later times, to whom\nwas given the power of working miracles. These they always wrought in his\nname, expressly acknowledged at the time. Thus, the miracle of thunder and\nrain in the season of the wheat-harvest, called for by Samuel, he\nexpressly attributed to the Lord.(341) So did Elijah, when he called fire\nfrom heaven to consume his sacrifice, in refutation of the claims of\nBaal.(342) So did Elisha, when he divided the waters of Jordan, by smiting\nthem with the mantle of Elijah;(343) and again, when he miraculously\nmultiplied the loaves of bread, for the people that were with him;(344)\nand again, when he caused the young man\u2019s eyes to be opened, that he might\nbehold the hosts of the Lord around him, and smote his enemies with\nblindness.(345) And even the angel Gabriel, when sent to interpret to\nDaniel the things which should befall his people in the latter days,\nexplicitly announced himself as speaking in Jehovah\u2019s name.(346)\n\nThe same view of the sinfulness of exercising superhuman power without an\nexpress acknowledgment of God as its author, and of any usurpation of his\nauthority, continued to prevail, down to the time of our Saviour. Thus,\nwhen he said to the sick of the palsy, \u201cSon, be of good cheer, thy sins be\nforgiven thee,\u201d certain of the Scribes said within themselves, \u201cThis man\nblasphemeth. Who can forgive sins, but God alone?\u201d(347) And again, when\nthe Jews, on another occasion, took up stones to stone him, and Jesus,\nappealing to his good works done among them, asked for which of them he\nwas to be stoned; they replied, \u201cFor a good work we stone thee not, but\nfor blasphemy, and because that thou, being a man, makest thyself\nGod.\u201d(348) Yet Jesus had on no occasion mentioned the _name_ of Jehovah,\nbut with profound reverence.\n\nThus it appears that the law of blasphemy, as it was understood among the\nJews, extended not only to the offence of impiously using the name of the\nSupreme Being, but to every usurpation of his authority, or arrogation, by\na created being, of the honour and power belonging to him alone.(349) Like\nthe crime of treason among men, its essence consisted in acknowledging or\nsetting up the authority of another sovereign than one\u2019s own, or invading\nthe powers pertaining exclusively to him; an offence, of which the case of\nMoses, before cited, is a prominent instance, both in its circumstances\nand in its punishment. Whether a false god was acknowledged or the true\none denied, and whether the denial was in express terms, or by\nimplication, in assuming to do, by underived power, and in one\u2019s own name,\nthat which God only could perform, the offence was essentially the same.\nAnd in such horror was it held by the Israelites, that in token of it\nevery one was obliged, by an early and universal custom, to rend his\ngarments, whenever it was committed or related in his presence.(350) This\nsentiment was deeply felt by the whole people, as a part of their\nreligion.\n\nSuch being the general scope and spirit of the law, it would seem to have\nbeen easy to prove that Jesus had repeatedly incurred its penalties. He\nhad performed many miracles, but never in any other name than his own. In\nhis own name, and without the recognition of any higher power, he had\nmiraculously healed the sick, restored sight to the blind and strength to\nthe lame, cast out devils, rebuked the winds, calmed the sea, and raised\nthe dead. In his own name, also, and with no allusion to the Omniscient,\nno \u201cThus saith the Lord,\u201d he had prophesied of things to come. He had by\nhis own authority forgiven sins, and promised, by his own power, not only\nto raise the dead, but to resume his own life, after he should, as he\npredicted, be put to death. Finally, he had expressly claimed for himself\na divine origin and character, and the power to judge both the quick and\nthe dead(351). Considered as a man, he had usurped the attributes of God.\nThat he was not arrested at an earlier period, is to be attributed to his\ngreat popularity, and the astounding effect of his miracles. His whole\ncareer had been resplendent with beneficence to the thousands who\nsurrounded him. His eloquence surpassed all that had been uttered by man.\nThe people were amazed, bewildered, and fascinated, by the resistless\npower of his life. It was not until his last triumphal visit to Jerusalem,\nafter he had openly raised Lazarus from the dead, when the chief priests\nand elders perceived that \u201cthe world was gone after him,\u201d that they were\nstricken with dismay and apprehension for their safety, and under this\npanic resolved upon the perilous measure of his destruction.\n\nThe only safe method in which this could be accomplished, was under the\nsanction of a legal trial and sentence. Jesus, therefore, upon his\napprehension, was first brought before the great tribunal of the\nSanhedrim, and charged with the crime of blasphemy. What were the\nspecifications under this general charge, or whether any were necessary,\nwe are not informed. But that this was the offence charged, is manifest\nboth from the evidence adduced and from the judgment of conviction.(352)\nSuch was the estimation in which he was held, that it was with great\ndifficulty that witnesses could be found to testify against him; and the\ntwo who at last were procured, testified falsely, in applying his words to\nthe temple of Solomon, which he spake of the temple of his body. When,\nupon the occasion of his scourging the money-changers out of the temple,\nthe Jews demanded by what authority he did this, Jesus replied, alluding\nto his own person, \u201cDestroy _this_ temple, and in three days I will raise\nit up.\u201d(353) But though the witnesses swore falsely in testifying that he\nspake of the Jewish temple, yet his words, in either sense, amounted to a\nclaim of the power of working miracles, and so brought him within the law.\nThe high priest, however, still desirous of new evidence, which might\njustify his condemnation in the eyes of the people, proceeded to\ninterrogate Jesus concerning his character and mission. \u201cI adjure thee, by\nthe living God, that thou tell us whether thou be the Christ, the Son of\nGod. Jesus saith unto him, Thou hast said: nevertheless, I say unto you,\nhereafter ye shall see the Son of Man sitting on the right hand of power,\nand coming in the clouds of heaven. Then the high priest _rent his\nclothes_, saying He hath _spoken blasphemy_; what _further_ need have we\nof witnesses? Behold, now _ye have heard his blasphemy_. What think ye?\nThey answered and said, _He is guilty of death_.\u201d(354) We may suppose the\nmultitude standing without the hall of judgment, able, through its avenues\nand windows, to see, but not to hear, all that was transacting within. It\nbecame important, therefore, to obtain some reason upon which the high\npriest might rend his clothes in their sight, thus giving to the people,\nby this expressive and awful sign, the highest evidence of blasphemy,\nuttered by Jesus in the presence of that august assembly. This act turned\nthe tide of popular indignation against him, whose name, but a short time\nbefore, had been the theme of their loudest hosannas. There was now no\nneed to go into the past transactions of his ministry, for matter of\naccusation. His friends might claim for him on that score all that the\nwarmest gratitude and love could inspire; and all this could be safely\nconceded. But here, his accusers might say, was a new and shocking crime,\njust perpetrated in the presence of the most sacred tribunal; a crime so\nshocking, and so boldly committed, that the high priest rent his clothes\nwith horror, in the very judgment seat, in the presence of all the members\nof the Sanhedrim, who, with one accord, upon that evidence alone,\nimmediately convicted the offender and sentenced him to death.\n\nIf we regard Jesus simply as a Jewish citizen, and with no higher\ncharacter, this conviction seems substantially right in point of law,\nthough the trial were not legal in all its forms. For, whether the\naccusation were founded on the first or second commands in the decalogue,\nor on the law, laid down in the thirteenth chapter of Deuteronomy, or on\nthat in the eighteenth chapter and twentieth verse, he had violated them\nall, by assuming to himself powers belonging alone to Jehovah. And even if\nhe were recognized as a prophet of the Lord, he was still obnoxious to\npunishment, under the decision in the case of Moses and Aaron, before\ncited. It is not easy to perceive on what ground his conduct could have\nbeen defended before any tribunal, unless upon that of his superhuman\ncharacter. No lawyer, it is conceived, would think of placing his defence\nupon any other basis.\n\nThe great object of exciting the people against Jesus being thus\nsuccessfully accomplished, the next step was to obtain legal authority to\nput him to death. For though the Sanhedrim had condemned him, they had not\nthe power to pass a capital sentence; this being a right which had passed\nfrom the Jews by the conquest of their country, and now belonged to the\nRomans alone. They were merely citizens of a Roman province; they were\nleft in the enjoyment of their civil laws, the public exercise of their\nreligion, and many other things relating to their police and municipal\nregulations; but they had not the power of life and death. This was a\nprincipal attribute of sovereignty, which the Romans always took care to\nreserve to themselves in order to be able to reach those individuals who\nmight become impatient of the yoke, whatever else might be neglected.\n_Apud quos (Romanos), vis imperii valet; inania transmittuntur_.(355) The\njurisdiction of capital cases belonged ordinarily to the governor general\nor _Pr\u00e6ses_ of a province, the _Procurator_ having for his principal duty\nonly the charge of the revenue and the cognizance of revenue causes. But\nthe right of taking cognizance of capital crimes was, in some cases, given\nto certain _Procurators_, who were sent into small provinces, to fill the\nplaces of governors, (_Vice Pr\u00e6sides_,) as clearly appears from the Roman\nlaws. The government of all Syria was at this time under a governor\ngeneral, or _Pr\u00e6ses_; of which Judea was one of the lesser dependencies,\nunder the charge of Pilate as _Vice Pr\u00e6ses_, with capital\njurisdiction.(356)\n\nIt could not be expected that Pilate would trouble himself with the\ncognizance of any matter, not pertaining to the Roman law; much less with\nan alleged offence against the God of the Jews, who was neither\nacknowledged nor even respected by their conquerors. Of this the chief\npriests and elders were fully aware; and therefore they prepared a second\naccusation against Jesus, founded on the Roman law; as likely to succeed\nwith Pilate, as the former had done with the people. They charged him with\nattempting to restore the kingdom of Israel, under his own dominion as\nking of the Jews. \u201cWe found this fellow, said they, perverting the nation,\nand forbidding to give tribute to C\u00e6sar, saying, That he himself is\nChrist, a king.\u201d(357)\n\nIt was a charge of high treason against the Roman state and emperor; a\ncharge which was clearly within Pilate\u2019s cognizance, and which, as they\nwell knew, no officer of Tiberius would venture lightly to regard. Pilate\naccordingly forthwith arraigned Jesus, and called upon him to answer this\naccusation. It is worthy of note, that from the moment when he was accused\nof treason before Pilate, no further allusion was made to the previous\ncharge of blasphemy; the Roman governor being engaged solely with the\ncharge newly preferred before himself. The answer of Jesus to this charge\nsatisfied Pilate that it was groundless, the kingdom which he set up\nappearing plainly to be not a kingdom of this world, but his spiritual\nreign in righteousness and holiness and peace, in the hearts of men.\nPilate therefore acquitted him of the offence. \u201cHe went out again unto the\nJews, and saith unto them, _I find in him no fault at all_.\u201d(358) Here was\na sentence of acquittal, judicially pronounced, and irreversible, except\nby a higher power, upon appeal; and it was the duty of Pilate thereupon to\nhave discharged him. But the multitude, headed now by the priests and\nelders, grew clamorous for his execution; adding, \u201cHe stirreth up the\npeople, teaching throughout all Jewry, beginning from Galilee to this\nplace.\u201d(359) Hearing this reference to Galilee, Pilate seized the\nopportunity, thus offered, of escaping from the responsibility of a\njudgment, either of acquittal or of condemnation, by treating the case as\nout of his jurisdiction, and within that of Herod, tetrarch of Galilee,\nwho was then in Jerusalem on a visit. He therefore sent Jesus and his\naccusers to Herod; before whom the charge was vehemently renewed and\nurged. But Herod, too, perceived that it was utterly groundless, and\naccordingly treated it with derision, arraying Jesus in mock habiliments\nof royalty, and remanding him to Pilate.(360) The cause was then solemnly\nre-examined by the Roman governor, and a second judgment of acquittal\npronounced. For \u201cPilate, when he had called together the chief priests and\nthe rulers, and the people, said unto them, Ye have brought this man unto\nme, as one that perverteth the people; and behold, I having examined him\nbefore you, have found no fault in this man, touching those things whereof\nye accuse him: No, nor yet Herod: for I sent you to him; and lo, nothing\nworthy of death is done unto him. I will therefore chastise him and\nrelease him.\u201d(361)\n\nIt may seem strange to us that after a judgment of acquittal thus solemnly\npronounced, any judge, in a civilized country, should venture to reverse\nit, upon the same evidence, and without the pretence of mistake or error\nin the proceedings. Probably, in the settled jurisprudence of the city of\nRome, it could not have been done. But this was in a remote province of\nthe empire, under the administration not of a jurist, but a soldier; and\nhe, too, irresolute and vacillating; fearful for his office, and even for\nhis life, for he served the \u201cdark and unrelenting Tiberius.\u201d As soon as he\nproposed to release Jesus, \u201cthe Jews cried out, saying, If thou let this\nman go, thou art not C\u00e6sar\u2019s friend. Whosoever maketh himself a king,\nspeaketh against C\u00e6sar.\u201d(362) Whereupon \u201cPilate gave sentence that it\nshould be as they required.\u201d(363) That Jesus was executed under the\npretence of treason, and that alone, is manifest from the tenor of the\nwriting placed over his head, stating that he was king of the Jews; such\nbeing the invariable custom among the Romans, in order that the public\nmight know for what crime the party had been condemned.(364) The remaining\nact in this tragedy is sufficiently known.\n\nIn the preceding remarks, the case has been considered only upon its\ngeneral merits, and with no reference to the manner in which the\nproceedings were conducted. But M. Dupin, in his tract on the Trial of\nJesus before the Sanhedrim, in reply to Mr. Salvador\u2019s account of it, has\nsatisfactorily shown that throughout the whole course of that trial the\nrules of the Jewish law of procedure were grossly violated, and that the\naccused was deprived of rights, belonging even to the meanest citizen. He\nwas arrested in the night, bound as a malefactor, beaten before his\narraignment, and struck in open court during the trial; he was tried on a\nfeast day, and before sunrise; he was compelled to criminate himself, and\nthis, under an oath or solemn judicial adjuration; and he was sentenced on\nthe same day of the conviction. In all these particulars the law was\nwholly disregarded.(365)\n\n\n\n\n\nTHE JEWISH ACCOUNT OF THE TRIAL OF JESUS. BY MR. SALVADOR.\n\n\nMR. JOSEPH SALVADOR, a physician and a learned Jew, a few years ago\npublished at Paris, a work, entitled, \u201cHistoire des Institutions de Mo\u00efse\net du Peuple H\u00e9breu,\u201d in which, among other things, he gives an account of\ntheir course of criminal procedure, in a chapter on \u201cThe Administration of\nJustice;\u201d which he illustrates, in a succeeding chapter, by an account of\nthe trial of Jesus. As this is the recent work of a man of learning,\nhimself a Jew, it may be regarded as an authentic statement of what is\nunderstood and held by the most intelligent and best informed Jews,\nrespecting the claims of our Lord, the tenor of his doctrines, the nature\nof the charge laid against him before the Sanhedrim, and the grounds on\nwhich they condemned him. The following translation of the last-mentioned\nchapter will therefore not be unacceptable to the reader. It will be found\nin Book IV. chapter iii., entitled, \u201cThe Trial and Condemnation of Jesus.\u201d\nThe reader will bear in his mind, that it is the language of an enemy of\nour Saviour, and in justification of his murderers.\n\n\u201cAccording to this exposition of judicial proceedings,\u201d says the Jew, \u201cI\nshall follow out the application of them in the most memorable tried in\nhistory, that of Jesus Christ. I have already explained the motives which\nhave directed me, and the point of view in which I have considered the\nsubject; I have already shown, that among the Jews no title was a shelter\nagainst a prosecution and sentence. Whether the law or its forms were good\nor bad, is not the object of my present investigation; neither is it to\nascertain whether we ought to pity the blindness of the Hebrews in not\ndiscovering a Deity in Jesus, or to be astonished that a God personified\ncould not make himself comprehended when he desired it. But since they\nregarded him only as a citizen, did they not try him according to their\nlaw and its existing forms? This is my question, which can admit of no\nequivocation. I shall draw all my facts from the Evangelists themselves,\nwithout inquiring whether all this history was developed after the event,\nto serve as a form to a new doctrine, or to an old one which had received\na fresh impulse.\n\nJesus was born of a family of small fortune; Joseph, his supposed father,\nperceived that his wife was big before they had come together. If he had\nbrought her to trial, in the ordinary course of things, Mary, according to\nthe 23rd verse of the 22nd chapter of Deuteronomy, would have been\ncondemned, and Jesus, having been declared illegitimate, could never,\naccording to the 2nd verse of the 23rd chapter, have been admitted to a\nseat in the Sanhedrim.(366) But Joseph, who, to save his wife from\ndisgrace, had taken the resolution of sending her away privately, soon had\na dream which consoled him.(367)\n\nAfter having been circumcised, Jesus grew like other men, attended the\nsolemn feasts, and early displayed surprising wisdom and sagacity. In the\nassembly on the Sabbath, the Jews, eager for the disputes to which the\ninterpretation of the law gave rise, loved to hear him. But he soon\ndevoted himself to more important labours; he pronounced censures against\nwhole towns, Capernaum, Chorazin and Bethsaida.(368) Recalling the times\nof Isaiah and Jeremiah, he thundered against the chiefs of the people with\na vehemence which would in our day be terrific.(369) The people then\nregarded him as a prophet;(370) they heard him preach in towns and country\nwithout opposition; they saw him surrounded with disciples according to\nthe custom of the learned men of the age; whatever may have been the\nresentment of the chief men, they were silent as long as he confined\nhimself to the law.\n\nBut Jesus, in presenting new theories, and in giving new forms to those\nalready promulgated, speaks of himself as God; his disciples repeat it;\nand the subsequent events prove in the most satisfactory manner, that they\nthus understood him.(371) This was shocking blasphemy in the eyes of the\ncitizens: the law commands them to follow Jehovah alone, the only true\nGod; not to believe in gods of flesh and bone, resembling men or women;\nneither to spare nor listen to a prophet who, even doing miracles, should\nproclaim a new god, a god whom neither they nor their fathers had\nknown.(372)\n\nJesus having said to them one day: \u201cI have come down from heaven to do\nthese things,\u201d the Jews, who till then had listened to him, murmured and\ncried: \u201cIs not this Jesus, the son of Joseph and of Mary? we know his\nfather, his mother, and his brethren; why then does he say that he has\ncome down from heaven?\u201d(373) On another day, the Jews, irritated from the\nsame cause, took stones and threatened him. Jesus said unto them, \u201cI have\ndone good works in your eyes by the power of my Father, for which of these\nworks would you stone me? It is for no good work,\u201d replied the Jews, who\nstated the whole process in few words, \u201cbut because of thy blasphemy; for\nbeing a man,(374) thou makest thyself God.\u201d(375)\n\nHis language was not always clear. Often his disciples themselves did not\ncomprehend him. Among his maxims, some of which showed the greatest\nmildness, there were some which the Hebrews, who were touched only through\ntheir natural sense, thought criminal. \u201cThink not that I am come to send\npeace on earth; I came not to send peace, but a sword. For I am come to\nset a man at variance against his father, and the daughter against her\nmother, and the daughter-in-law against her mother-in-law. And a man\u2019s\nfoes shall be they of his own household. He that loveth father or mother\nmore than me, is not worthy of me.\u201d(376) Finally, if he wrought miracles\nbefore certain of the people, his replies to the questions of the doctors\nwere generally evasive.(377)\n\nIn regard to political relations, he caused dissensions.(378) A great\nnumber of disorderly persons whom he had the design of reclaiming, but who\ninspired dread in the national council, attached themselves to him;(379)\nhis discourse flattered them inasmuch as he pronounced anathemas against\nriches. \u201cKnow,\u201d said he, \u201cthat it is easier for a camel to go through the\neye of a needle, than for a rich man to enter the kingdom of heaven.\u201d(380)\nIn this state of affairs, the council deliberates; some are of opinion\nthat he should be regarded as a madman,(381) others say that he seeks to\nseduce the people.(382) Caiaphas, the high priest, whose dignity compels\nhim to defend the letter of the law, observes that these dissensions would\nfurnish an excuse to the Romans for overwhelming Judea, and that the\ninterests of the whole nation must outweigh those of a single individual;\nhe constitutes himself the accuser of Jesus.(383)\n\nThe order is given to seize him. But let us pause here upon a fact of the\nhighest importance. The senate did not begin by actually seizing Jesus, as\nis now the practice; they begin by giving, after some debate, an order\nthat he should be seized.(384) This decree is made public; it is known to\nall, especially to Jesus. No opposition is offered to his passing the\nfrontier: his liberty depends entirely upon himself. This is not all; the\norder for his arrest was preceded by a decree of admonition. One day,\nJesus having entered the temple, took upon himself authority contrary to\nthe common law; then he preached to the people, and said: \u201cThat those who\nshould believe in him should be able to do all things, so that if they\nshould say to a mountain, remove thyself and cast thyself into the sea, it\nwould obey.\u201d Then the chief priest and senators went to find him and said\nto him, \u201cBy what authority doest thou these things? who gave thee this\npower?\u201d(385)\n\nMeanwhile a traitor discloses the place whither the accused had retired;\nthe guards, authorized by the high priest and by the elders,(386) hasten\nto seize him. One of his disciples, breaking into open rebellion, with a\nstroke of his sword cuts off the ear of one of them, and brings upon\nhimself the reproof of his master.(387) As soon as Jesus is arrested, the\nzeal of the apostles is extinguished; all forsake him.(388) He is brought\nbefore the grand council, where the priests sustain the accusation. The\nwitnesses testify, and they are numerous; for the deeds of which he is\naccused were done in the presence of all the people. The two witnesses\nwhom St. Matthew and St. Mark accuse of perjury, relate a discourse which\nSt. John declares to be true, with regard to the power which Jesus\narrogates to himself.(389) Finally, the high priest addresses the accused,\nand says: \u201cIs it true that thou art Christ, that thou art the Son of God?\u201d\n\u201cI am he,\u201d replies Jesus; \u201cyou shall see me hereafter at the right hand of\nthe majesty of God, who shall come upon the clouds of heaven.\u201d At these\nwords, Caiaphas rent his garments in token of horror.(390) \u201cYou have heard\nhim.\u201d They deliberate.\n\nThe question already raised among the people was this: Has Jesus become\nGod? But the senate having adjudged that Jesus, son of Joseph, born at\nBethlehem, had profaned the name of God by usurping it to himself, a mere\ncitizen, applied to him the law of blasphemy, and the law in the 13th\nchapter of Deuteronomy, and the 20th verse in chapter 18, according to\nwhich every prophet, even he who works miracles, must be punished, when he\nspeaks of a god unknown to the Jews and their fathers:(391) the capital\nsentence was pronounced. As to the ill-treatment which followed the\nsentence, it was contrary to the spirit of the Jewish law; and it is not\nin the course of nature, that a senate composed of the most respectable\nmen of a nation, who, however they might have been deceived, yet intended\nto act legally, should have permitted such outrages against him whose life\nwas at their disposal. The writers who have transmitted to us these\ndetails, not having been present at the trial, have been disposed to\nexaggerate the picture, either on account of their prejudices, or to throw\ngreater obloquy on the judges.\n\nOne thing is certain, that the council met again on the morning of the\nnext day or the day following that,(392) as the law requires, to confirm\nor to annul the sentence: it was confirmed. Jesus was brought before\nPilate, the procurator that the Romans had placed over the Jews. They had\nretained the power of trying according to their own laws, but the\nexecutive power was in the hands of the procurator alone: no criminal\ncould be executed without his consent: this was in order that the Senate\nshould not have the means of reaching men who were sold to\nforeigners.(393) Pilate, the Roman, signed the decree. His soldiers, an\nimpure mixture of diverse nations, were charged with the punishment. These\nare they who brought Jesus to the judgment hall, who stripped him before\nthe whole cohort, who placed upon his head a crown of thorns, and a reed\nin his hand, who showed all the barbarity to which the populace in all\nages is disposed; who finally caused him to undergo a punishment common at\nRome, and which was not in use among the Jews.(394) But before the\nexecution, the governor had granted to the condemned an appeal to the\npeople, who, respecting the judgment of their own council, would not\npermit this favour, couching their refusal in these terms: \u201cWe have a law;\nand by our law he ought to die, because he made himself the Son of\nGod.\u201d(395) Then Pilate left them the choice of saving Jesus, or a man\naccused of murder in a sedition; the people declared for the latter;\nsaying that the other would scatter the seeds of discord in the bosom of\nthe nation, at a time when union was most necessary.(396)\n\n\u201cJesus was put to death. The priests and elders went to the place of\npunishment; and as the sentence was founded upon this fact, that he had\nunlawfully arrogated to himself the title of Son of God, God himself, they\nappealed to him thus: \u2018Thou wouldst save others; thyself thou canst not\nsave. If thou art indeed the king of Israel, come down into the midst of\nus, and we will believe in thee, since thou hast said, I am the Son of\nGod, let that God who loves thee come now to thine aid.\u2019(397) According to\nthe Evangelist, these words were a mockery; but the character of the\npersons who pronounced them, their dignity, their age, the order which\nthey had observed in the trial, prove their good faith. Would not a\nmiracle at this time have been decisive?\u201d\n\n\n\n\n\nTHE TRIAL OF JESUS BEFORE CAIAPHAS AND PILATE.\n\n\n Being A Refutation Of Mr. Salvador\u2019s Chapter Entitled \u201cThe Trial And\n Condemnation Of Jesus.\u201d By M. Dupin. Translated From The French by John\n Pickering, LL.D.\n\n\n\n\nPreface.\n\n\nA few years ago, Mr. Joseph Salvador, a physician\u2014and a descendant of one\nof those Jewish families, whom the intolerance of Ferdinand the Catholic\nexpelled, in a body, from Spain, about the year 1492\u2014published at Paris a\nlearned work, entitled \u201cHistoire des Institutions de Mo\u00efse et du Peuple\nH\u00e9breu,\u201d or History of the Institutions of Moses and the Hebrew People;\nand in one chapter of his work he gives an account of the _Administration\nof Justice_ among the Hebrews. To that chapter he has subjoined an account\nof the \u201cTrial and Condemnation of Jesus;\u201d in the course of which he\nexpresses his opinion, that the trial, considered merely _as a legal\nproceeding_, was conformable to the Jewish laws.\n\nThe author of the following little work, M. Dupin, who is one of the most\neminent lawyers of the French Bar, immediately called in question the\ncorrectness of Mr. Salvador\u2019s opinion, and entered upon an analysis of\nthis portion of his work, with a view to examine its soundness, and the\npresent volume contains the result of that examination, conducted with\ngreat legal skill and extensive learning.\n\nIt appears, that he had, many years before, in a little work, entitled\n\u201c_The Free_ Defence of Accused Persons,\u201d published in 1815, taken the same\nviews of this great trial; which, as he observes, has been justly called\n\u201cthe _Passion_ or _Suffering_ of our Saviour; for he did in truth\n_suffer_, and had not a trial.\u201d\n\nThe author\u2019s attention, however, had been withdrawn from this subject for\nseveral years, when it was again brought under his notice by the work of\nMr. Salvador, a copy of which was sent to him by that writer, with a\nrequest that M. Dupin would give some account of it. Accordingly, says the\nlatter, \u201cit is in compliance with _his request_, and not from a spirit of\nhostility, that I have made this examination of his work;\u201d and he gives\nample proof of his good feeling towards Mr. Salvador, with whom, he says,\nhe is personally acquainted and for whose talents he has a great respect.\n\nWith this friendly spirit he enters upon his examination; which is\nconducted with an ability, learning, animation, and interest, that leave\nnothing to be desired. As an argument, his work is unanswerable,\u2014he has\ndemolished that of his adversary; and, for intense interest, we do not\nknow any publication of the present day to be compared with it.\n\nThe introductory _Analysis_ of Mr. Salvador\u2019s chapter on the\nAdministration of Justice according to the Jewish Law will be highly\ninstructive and interesting; and those persons, who have not been\naccustomed to read the Bible with particular reference to the _Law_, will\nfind many new and striking views of that portion of the Scriptures. They\ncannot fail to be particularly struck with the extraordinary care taken to\nsecure by law the personal liberty and rights of the citizen.\n\nAccording to Mr. Salvador\u2019s view, \u201cthe fundamental division into _castes_\nis the principal basis of the oriental theocracies.\u201d Moses, on the\ncontrary, took for his basis the _unity_ of the people. In his system of\nlegislation the people are every thing; and the author shows us, that\nevery thing, eventually, is done for them, by them, and with them. The\ntribe of Levi was established, only to supply a secondary want; and that\ntribe was very far from obtaining all the powers which we are apt to\nattribute to it; it did not make, nor develope the laws; it did not judge\nor govern; all its members, even the high priest himself, were subject to\nthe control of the Elders of the nation, or of a Senate legally assembled.\n\nIntimately connected with these rights of the people was the _liberty of\nspeech_; and Mr. Salvador, in his chapter on the _Public Orators and\nProphets_, maintains, and in the opinion of M. Dupin, proves clearly, that\nin no nation was the liberty of speech ever so unlimited, as among the\nHebrews. Accordingly he observes\u2014\u201cWhat an additional difference was this\nbetween the Israelites and the Egyptians! Among the latter, the mass of\nthe people did not dare, without incurring the hazard of the most terrible\npunishment, to utter a word on affairs of state; it was Harpocrates, the\ngod of silence with his finger on his closed lips, who was their God; in\nIsrael, it was _the right of speech_.\u201d\n\nBut we forbear any further reflections, and submit this remarkable\nperformance to our readers. Those, who are familiar with the animated tone\nof French writers, will perhaps discover in this translation some loss of\nthe fire and intensity of the original; but the translator\u2019s purpose will\nbe effected, if his version shall be found to be a faithful one.\n\nSeptember 3, 1839.\n\n\n\n\nAnalysis Of The Chapter Of Mr. Salvador, Entitled \u201cThe Administration Of\nJustice\u201d Among The Jews.(398)\n\n\nMr. Salvador has discussed with particular care whatever relates to the\n_administration of justice_ among the Jewish people. We shall dwell upon\nthis chapter, which undoubtedly will most interest our readers.\n\n_Judicare_ and _judicari_, to judge and to be judged, express the rights\nof every Hebrew citizen; that is, no one could be condemned without a\njudgment, and every one might, in his turn, be called upon to sit in\njudgment upon others. Some exceptions to this principle are explained; but\nthey do not affect the rule. In matters of mere interest each party chose\na judge, and these two chose a third person. If a discussion arose as to\n_the interpretation of a law_, they carried it to the lower council of\nElders, and from thence to the Great council at Jerusalem. Each town of\nmore than one hundred and twenty families was to have its lower council,\nconsisting of twenty-three members; and these had jurisdiction in criminal\ncases.\n\nThe expressions, _he shall die, he shall be cut off from the people_,\nwhich are so often used in the Mosaic law, embrace three very different\nsignifications, which we are accustomed to confound. They indicate the\nsuffering of death as a punishment, civil death, and that premature death,\nwith which an individual is naturally threatened, who departs from those\nrules which are useful to the nation and to the individual himself. Civil\ndeath is the last degree of _separation_, or _excommunication_; it is\npronounced, as a judicial punishment, by the assembly of the judges.\n\nThere were three kinds of separation; which Mr. Salvador compares to the\nthree degrees of civil excommunication provided for in the French Penal\nCode, and which condemn the criminal to hard labour either for life or for\na term of years, or to certain correctional punishments. But the Hebrew\nexcommunication had this advantage, that the party _never lost all hope of\nregaining his original standing_.\n\nThe Hebrew lawyers, in relation to the punishment of death, maintained\nopinions, which deserve to be quoted:\u2014\n\n\u201cA tribunal, which condemns to death _once in seven years_, may be called\n_sanguinary_.\u201d\u2014\u201cIt deserves this appellation, says doctor Eliezer, when it\npronounces a like sentence once in seventy years.\u201d\u2014\u201cIf we had been members\nof the high court, say the doctors Tyrphon and Akiba, we should never have\ncondemned a man to death.\u201d Simeon, the son of Gamaliel, replied\u2014\u201cWould not\nthat be an abuse? Would you not have been afraid of multiplying crimes in\nIsrael?\u201d Mr. Salvador answers\u2014\u201cNo, certainly; far from lessening their\nnumber, the severity of the punishment increases it, by giving a more\nresolute character to the men who are able to brave it; and, at the\npresent day, how many intelligent minds range themselves on the side of\nAkiba and Tyrphon! How many consciences refuse to participate, in any\nmanner, in the death of a man! The flowing of blood, the multitude excited\nby an unbecoming curiosity, the victim dragged in triumph to the horrible\naltar, the impossibility of repairing a mistake, (from which human wisdom\nis never exempt), the dread of one day seeing a departed shade rising up\nand saying, \u2018_I was innocent_,\u2019 the facility which modern nations have of\nexpelling from among them the man whose presence pollutes them\u2014the\ninfluence of general depravity on the production of crimes\u2014and finally the\nabsurd contrast of the whole of society, while in possession of strength,\nintelligence, and arms, opposing itself to an individual wretch (who has\nbeen drawn on by want, by passion, or by ignorance) and yet finding no\nother means of redress than by exceeding him in cruelty\u2014all these things,\nand many others, have so deeply penetrated the minds of all ranks of\npeople, that there will one day proceed from them the most striking proof\nof the power of morals over the laws; for the law will be changed by the\nsimple fact, that we shall not find any person who will consent to apply\nit.\u201d\n\nI feel honoured in having maintained the same opinion in my _Observations\non Criminal Legislation_; but I solicit those, who wish to see this\nquestion discussed in its whole extent, to read the profound reflections\nwhich the Duke de Broglie has just published on the subject, in the last\nnumber of the _Revue Fran\u00e7aise_ (for October, 1828.)\n\nThe whole criminal procedure in the Pentateuch rests upon three\nprinciples, which may be thus expressed; publicity of the trial, entire\nliberty of defence allowed to the accused; and a guaranty against the\ndangers of testimony. According to the Hebrew text _one_ witness is no\nwitness; there must be at least two or three who know the fact. The\nwitness, who testifies against a man, must swear that he speaks the truth;\nthe judges then proceed to take exact information of the matter; and, if\nit is found that the witness has sworn falsely, they compel him to undergo\nthe punishment to which he would have exposed his neighbour. The\ndiscussion between the accuser and the accused is conducted before the\nwhole assembly of the people. When a man is condemned to death, those\nwitnesses whose evidence decided the sentence inflict the first blows, in\norder to add the last degree of certainty to their evidence. Hence the\nexpression\u2014_Let him among you, who is without sin, cast the first stone_.\n\nIf we pursue their application of these fundamental rules in practice, we\nshall find that a trial proceeded in the following manner.\n\nOn the day of the trial, the executive officers of justice caused the\naccused person to make his appearance. At the feet of the Elders were\nplaced men who, under the name of _auditors_, or _candidates_, followed\nregularly the sittings of the Council. The papers in the case were read;\nand the witnesses were called in succession. The president addressed this\nexhortation to each of them: \u201cIt is not conjectures, or whatever public\nrumour has brought to thee, that we ask of thee; consider that a great\nresponsibility rests upon thee: that we are not occupied by an affair,\nlike a case of pecuniary interest, in which the injury may be repaired. If\nthou causest the condemnation of a person unjustly accused, his blood, and\nthe blood of all the posterity of him, of whom thou wilt have deprived the\nearth, will fall upon thee; God will demand of thee an account, as he\ndemanded of Cain an account of the blood of Abel. Speak.\u201d\n\nA woman could not be a witness, because she would not have the courage to\ngive the first blow to the condemned person; nor could a child, that is\nirresponsible, nor a slave, nor a man of bad character, nor one whose\ninfirmities prevent the full enjoyment of his physical and moral\nfaculties. _The simple confession of an individual against himself_, or\nthe declaration of a prophet, however renowned, would not decide a\ncondemnation. The Doctors say\u2014\u201cWe hold it as fundamental, that _no one\nshall prejudice himself_. If a man accuses himself before a tribunal, we\nmust not believe him, unless the fact is attested by two other witnesses;\nand it is proper to remark, that the punishment of death inflicted upon\nAchan, in the time of Joshua(399) was an exception, occasioned by the\nnature of the circumstances; for our law does not condemn upon the simple\nconfession of the accused, nor upon the declaration of one prophet alone.\u201d\n\nThe witnesses were to attest to the identity of the party, and to depose\nto the month, day, hour, and circumstances of the crime. After an\nexamination of the proofs, those judges who believed the party innocent\nstated their reasons; those who believed him guilty spoke afterwards, and\n_with the greatest moderation_. If one of the _auditors_, or _candidates_,\nwas entrusted by the accused with his defence, or if he wished in his own\nname to present any elucidations in favour of innocence, he was admitted\nto the seat, from which he addressed the judges and the people. But this\nliberty was not granted to him, if his opinion was in favour of\ncondemning. Lastly; when the accused person himself wished to speak, they\ngave the most profound attention. When the discussion was finished, one of\nthe judges recapitulated the case; they removed all the spectators; two\nscribes took down the votes of the judges; one of them noted those which\nwere in favour of the accused, and the other, those which condemned him.\nEleven votes, out of twenty-three, were sufficient to acquit; but it\nrequired thirteen to convict. If any of the judges stated that they were\nnot sufficiently informed, there were added two more Elders, and then two\nothers in succession, till they formed a council of sixty-two, which was\nthe number of the Grand Council. If a majority of votes acquitted, the\naccused was discharged _instantly_; if he was to be punished, the judges\npostponed pronouncing sentence till the third day; during the intermediate\nday they could not be occupied with anything but the cause, and they\nabstained from eating freely, and from wine, liquors, and everything which\nmight render their minds less capable of reflection.\n\nOn the morning of the third day they returned to the judgment seat. Each\njudge, who had not changed his opinion, said, _I continue of the same\nopinion and condemn_; any one, who at first condemned, might at this\nsitting acquit; but he who had once acquitted was not allowed to condemn.\nIf a majority condemned, two _magistrates_ immediately accompanied the\ncondemned person to the place of punishment. The Elders did not descend\nfrom their seats; they placed at the entrance of the judgment hall an\nofficer of justice with a small flag in his hand; a second officer, on\nhorseback, followed the prisoner, and constantly kept looking back to the\nplace of departure. During this interval, if any person came to announce\nto the Elders any new evidence favourable to the prisoner, the first\nofficer waved his flag, and the second one, as soon as he perceived it,\nbrought back the prisoner. If the prisoner declared to the _magistrates_,\nthat he recollected some reasons which had escaped him, they brought him\nbefore the _judges_ no less than five times. If no incident occurred, the\nprocession advanced slowly, preceded by a herald who, in a loud voice,\naddressed the people thus: \u201cThis man (stating his name and surname) is led\nto punishment for such a crime; the witnesses who have sworn against him\nare such and such persons; if any one has evidence to give in his favour,\nlet him come forth quickly.\u201d\n\nIt was in consequence of this rule that the youthful Daniel caused the\nprocession to go back, which was leading Susanna to punishment, and he\nhimself ascended the seat of justice to put some new questions to the\nwitnesses.\n\nAt some distance from the place of punishment, they urged the prisoner to\nconfess his crime, and they made him drink a stupefying beverage, in order\nto render the approach of death less terrible.(400)\n\nBy this mere analysis of a part of Mr. Salvador\u2019s work we may judge of the\nextreme interest of the whole. His principal object has been, to make\napparent the mutual aids which history, philosophy, and legislation afford\nin explaining the institutions of the Jewish people. His book is a\nscientific work, and at the same time a work of taste. His notes indicate\nvast reading; and in the choice of his citations he gives proofs of his\ncritical skill and discrimination. Mr. Salvador belongs, by his age, to\nthat new generation, which is distinguished as much by its application to\nsolid studies, as by elevation and generosity of sentiment.\n\n\n\n\nTrial Of Jesus.\n\n\n Refutation Of The Chapter Of Mr. Salvador, Entitled \u201cThe Trial And\n Condemnation Of Jesus.\u201d\n\n\n\u201cThe chapter, in which Mr. Salvador treats of _the Administration of\nJustice among the Hebrews_, is altogether theoretical. He makes an\nexposition of the law\u2014that things, in order to be _conformable to rule_,\nmust be transacted in a certain mode. In all this I have not contradicted\nhim, but have let him speak for himself.\n\nIn the subsequent chapter the author announces: \u201cThat according to this\n_exposition of judicial proceedings_ he is going to follow out the\napplication of them to the most memorable trial in all history, that of\nJesus Christ.\u201d Accordingly the chapter is entitled: _The Trial and\nCondemnation of Jesus_.\n\nThe author first takes care to inform us under what point of view he\nintends to give an account of that accusation: \u201cThat we ought to lament\nthe blindness of the Hebrews for not having recognised a God in Jesus, is\na point which I do not examine.\u201d (There is another thing also, which he\nsays he shall not examine.) \u201cBut, when they discovered in him _only a\ncitizen_, did they try him _according to existing laws and formalities_?\u201d\n\nThe question being thus stated, Mr. Salvador goes over all the various\naspects of the accusation; and his conclusion is, that the procedure was\nperfectly regular, and the condemnation perfectly appropriate to the act\ncommitted. \u201cNow,\u201d says he, (p. 87,) \u201cthe Senate, having adjudged that\nJesus, the son of Joseph, born in Bethlehem, had profaned the name of God\nby usurping it himself, though a simple citizen, applied to him the law\nagainst blasphemy, the law in the 13th chapter of Deuteronomy, and verse\n20, chapter 18th, conformably to which every prophet, even one that\nperforms miracles, is to be punished when he speaks of a God unknown to\nthe Hebrews or their fathers.\u201d\n\nThis conclusion is formed to please the followers of the Jewish law; it is\nwholly for their benefit, and the evident object is, to justify them from\nthe reproach of _de\u00efcide_.\n\nWe will, however, avoid treating this grave subject in a theological point\nof view. As to myself, Jesus Christ is the _Man-God_; but it is not with\narguments drawn from my religion and my creed, that I intend to combat the\nstatement and the conclusion of Mr. Salvador. The present age would charge\nme with being intolerant; and this is a reproach which I will never incur.\nBesides, I do not wish to give to the enemies of Christianity the\nadvantage of making the outcry, that we are afraid to enter into a\ndiscussion with them, and that we wish to crush rather than to convince\nthem. Having thus contented myself with declaring my own faith, as Mr.\nSalvador has let us clearly understand his, I shall also examine the\nquestion under a merely _human_ point of view, and proceed to inquire,\nwith him, \u201cWhether Jesus Christ, considered _as a simple citizen_, was\ntried according to the existing laws and formalities.\u201d\n\nThe catholic religion itself warrants me in this; it is not a mere\nfiction; for God willed, that Jesus should be clothed in the forms of\nhumanity (_et homo factus est_), and that he should undergo the lot and\nsufferings of humanity. The _son of God_, as to his moral state and his\nholy spirit, he was also, in reality, the _Son of Man_, for the purpose of\naccomplishing the mission which he came upon earth to fulfil.\n\nThis being the state of the question, then, I enter upon my subject; and I\ndo not hesitate to affirm, because I will prove it, that, upon examining\nall the circumstances of this great trial, we shall be very far from\ndiscovering in it the application of those legal maxims, which are the\nsafeguard of the rights of accused persons, and of which Mr. Salvador, in\nhis chapter _On the Administration of Justice_, has made a seductive\nexposition.\n\nThe accusation of Jesus, instigated by the hatred of the priests and the\nPharisees, and presented at first as a charge of _sacrilege_, but\nafterwards converted into a _political_ crime and _an offence against the\nstate_, was marked, in all its aspects, with the foulest acts of violence\nand perfidy. It was not so much _a trial_ environed with legal forms, as a\nreal _passion_, or prolonged suffering, in which the imperturbable\ngentleness of the victim displays more strongly the unrelenting ferocity\nof his persecutors.\n\nWhen Jesus appeared among the Jews, that people was but the shadow of\nitself. Broken down by more than one subjugation, divided by factions and\nirreconcilable sects, they had in the last resort been obliged to succumb\nto the Roman power and surrender their own sovereignty. Jerusalem, having\nbecome a mere appendage to the province of Syria, saw within its walls an\nimperial garrison; Pilate commanded there, in the name of C\u00e6sar; and the\nlate people of God were groaning under the double tyranny of a conqueror,\nwhose power they abhorred and whose idolatry they detested, and of a\npriesthood that exerted itself to keep them under the rigorous bonds of a\nreligious fanaticism.\n\nJesus Christ deplored the misfortunes of his country. How often did he\nweep for Jerusalem! Read in Bossuet\u2019s _Politics drawn from the Holy\nScriptures_, the admirable chapter entitled, _Jesus Christ the good\ncitizen_. He recommended to his countrymen _union_, which constitutes the\nstrength of states. \u201cO Jerusalem, Jerusalem, (said he,) thou that killest\nthe prophets and stonest them which are sent unto thee, how often would I\nhave gathered thy children together, even as a hen gathereth her chickens\nunder her wings, and ye would not!\u201d\n\nHe was supposed to be not favorable to the Romans; but he only loved his\nown countrymen more. Witness the address of the Jews, who, in order to\ninduce him to restore to the centurion a sick servant that was dear to\nhim, used as the most powerful argument these words\u2014that he was worthy for\nwhom he should do this, for he loveth our nation. And Jesus went with\nthem. Luke vii. 4, 5.\n\nTouched with the distresses of the nation, Jesus comforted them by holding\nup to them the hope of another life; he alarmed the great, the rich, and\nthe haughty, by the prospect of a final judgment, at which every man would\nbe judged not according to his rank, but his works. He was desirous of\nagain bringing back man to his original dignity; he spoke to him of his\n_duties_, but at the same time of his _rights_. The people heard him with\navidity, and followed him with eagerness; his words affected them; his\nhand healed their diseases, and his moral teaching instructed them; he\npreached, and practised one virtue till then unknown, and which belongs to\nhim alone\u2014_charity_. This celebrity, however, and these wonders excited\nenvy. The partisans of the _ancient theocracy_ were alarmed at the _new\ndoctrine_; the chief priests felt that their power was threatened; the\npride of the Pharisees was humbled; the scribes came in as their\nauxiliaries, and the destruction of Jesus was resolved upon.\n\nNow, if his conduct was reprehensible, if it afforded grounds for a _legal\naccusation_, why was not that course taken openly? Why not try him for the\nacts committed by him, and for his public discourses? Why employ against\nhim subterfuges, artifice, perfidy, and violence? for such was the mode of\nproceeding against Jesus.\n\nLet us now take up the subject, and look at the narratives which have come\ndown to us. Let us, with Mr. Salvador, open the books of the Gospels; for\nhe does not object to that testimony; nay, he relies upon it: \u201cIt is by\nthe Gospels themselves,\u201d says he, \u201cthat I shall establish _all the\nfacts_.\u201d\n\nIn truth, how can we (except by contrary evidence, of which there is none)\nrefuse to place confidence in an historian, who tells us, as Saint John\ndoes, with affecting simplicity: \u201cHe that saw it bare record, and his\nrecord is true, and he knoweth that he saith true, that ye might believe.\u201d\nJohn xix. 35.\n\nSection I.\u2014SPIES, OR INFORMERS.\n\nWho will not be surprised to find in this case the odious practice of\nemploying hired informers? Branded with infamy, as they are in modern\ntimes, they will be still more so when we carry back their origin to the\ntrial of Christ. It will be seen presently, whether I have not properly\ncharacterized by the name of hired informers those emissaries, whom the\nchief priests sent out to be about Jesus.\n\nWe read in the evangelist Luke, chap. xx. 20: _Et observantes miserunt\ninsidiatores, qui se justos simularent, ut caperent eum in sermone, et\ntraderent illum principatui et potestati pr\u00e6sidis_. I will not translate\nthis text myself, but will take the language of a translator whose\naccuracy is well known, Mr. De Sacy: \u201cAs they only sought occasions for\nhis destruction, they sent to him _apostate persons who feigned themselves\njust men_, in order to _take hold_ of his words, that they might deliver\nhim unto magistrate and into the power of the governor.\u201d And Mr. De Sacy\nadds\u2014\u201cif there should escape from him the least word against the public\nauthorities.\u201d\n\nThis first artifice has escaped the sagacity of Mr. Salvador.\n\nSection II.\u2014THE CORRUPTION AND TREACHERY OF JUDAS.\n\nAccording to Mr. Salvador, the senate, as he calls it, did not commence\ntheir proceedings by arresting Jesus, as would be done at the present day;\nbut they began by passing a preliminary decree, that he should be\narrested; and he cites, in proof of his assertion, St. John xi. 53, 54,\nand St. Matthew xxvi. 4, 5.\n\nBut St. John says nothing of this pretended decree. He speaks, too, not of\na public sitting, but of a consultation held by the chief priests and the\n_Pharisees_, who did not, to my knowledge, constitute a judicial tribunal\namong the Jews. \u201cThen gathered the chief priests and the Pharisees a\ncouncil, and said, What do we? for this man _doeth many miracles_.\u201d John\nxi. 47. They add: \u201cIf we let him thus alone, all men will believe on\nhim,\u201d\u2014which imported also, in their minds, _and they will no longer\nbelieve in us_. Now, in this, I can readily perceive the fear of seeing\nthe morals and doctrines of Jesus prevail; but where is the preliminary\n_judgment_, or decree? I cannot discover it.\n\n\u201cAnd one of them, named Caiaphas, being the high priest that same year,\nsaid unto them, Ye know nothing at all, nor consider, that it is expedient\nfor us, that one man should die for the people ... and he _prophesied_,\nthat Jesus should die for the nation of the Jews.\u201d But to _prophesy_ is\nnot to _pass judgment_; and the individual opinion of Caiaphas, who was\nonly one among them, was not the opinion of all, nor a _judgment of the\nsenate_. We, therefore, still find a _judgment_ wanting; and we only\nobserve, that the priests and Pharisees are stimulated by a violent hatred\nof Jesus, and that \u201cfrom that day forth they took counsel together for _to\nput him to death; ut interficerent eum_.\u201d John xi. 53.\n\nThe authority of St. John, then, is directly in contradiction of the\nassertion, that there was an _order of arrest_ previously passed by a\nregular tribunal.\n\nSt. Matthew, in relating the same facts, says, that the chief priests\nassembled at the palace of the high priest, who was called Caiaphas, and\nthere held counsel together. But what counsel? and what was the result of\nit? Was it to issue an _order of arrest_ against Jesus, that they might\nhear him and then pass sentence? Not at all; but they held counsel\ntogether, \u201cthat they might take Jesus _by subtilty_, or _fraud_, and _kill\nhim_\u201d; _concilium fecerunt_, _ut Jesum_ DOLO _tenerent et_ OCCIDERENT.\nMatt. xxvi. 5. Now in the Latin language, a language perfectly well\nconstituted in everything relating to terms of the law, the words\n_occidere_ and _interficere_ were never employed to express the act of\npassing _sentence_, or _judgment of death_, but simply to signify _murder_\nor _assassination_.(401)\n\nThis _fraud_, by the aid of which they were to get Jesus into their power,\nwas nothing but the bargain made between the chief priests and Judas.\n\nJudas, one of the twelve, goes to find the chief priests, and says to\nthem, What will ye give me, and I will deliver him unto you? Matt. xxvi.\n14, 15. And they covenanted with him for thirty pieces of silver! Jesus,\nwho foresaw his treachery, warned him of it mildly, in the midst of the\nLast Supper, where the voice of his master, in the presence of his\nbrethren, should have touched him and awakened his reflections! But not\nso; wholly absorbed in his reward, Judas placed himself at the head of a\ngang of servants, to whom he was to point out Jesus; and, then, by a\n_kiss_ consummated his treachery!(402)\n\nIs it thus that a _judicial decree was to be executed_, if there had\nreally been one made for the arrest of Jesus?\n\nSection III.\u2014PERSONAL LIBERTY.\u2014RESISTANCE TO AN ARMED FORCE.\n\nThe act was done in the night time. After having celebrated the Supper,\nJesus had conducted his disciples to the Mount of Olives. He prayed\nfervently; but they fell asleep.\n\nJesus awakes them, with a gentle reproof for their weakness, and warns\nthem that the moment is approaching. \u201cRise, let us be going; behold he is\nat hand that doth betray me.\u201d Matt. xxvi. 46.\n\nJudas was not alone; in his suite there was a kind of ruffian band, almost\nentirely composed of servants of the high priest, but whom Mr. Salvador\nhonours with the title of the _legal soldiery_. If in the crowd there were\nany Roman _soldiers_, they were there as spectators, and without having\nbeen legally called on duty; for the Roman commanding officer, Pilate, had\nnot yet heard the affair spoken of.\n\nThis personal seizure of Jesus had so much the appearance of a forcible\narrest, an illegal act of violence, that his disciples made preparation to\nrepel force by force.\n\nMalchus, the insolent servant of the high priest, having shown himself the\nmost eager to rush upon Jesus, Peter, not less zealous for his own master,\ncut off the servant\u2019s right ear.\n\nThis resistance might have been continued with success, if Jesus had not\nimmediately interfered. But what proves that Peter, even while causing\nbloodshed, was not resisting a _legal order_, a _legal judgment_ or\ndecree, (which would have made his resistance an act of _rebellion by an\narmed force against a judicial order_,) is this\u2014that he was not arrested,\neither at the moment or afterwards, at the house of the high priest, to\nwhich he followed Jesus, and where he was most distinctly recognised by\nthe maid servant of the high priest, and even by a relative of Malchus.\n\nJesus alone was arrested; and although he had not individually offered any\nactive resistance, and had even restrained that of his disciples, they\nbound him as a malefactor; which was a criminal degree of rigour, since\nfor the purpose of securing a single man by a numerous band of persons\narmed with swords and staves it was not necessary. \u201cBe ye come out as\nagainst a thief with swords and staves?\u201d Luke xxii. 52.\n\nSection IV.\u2014OTHER IRREGULARITIES IN THE ARREST.\u2014SEIZURE OF THE PERSON.\n\nThey dragged Jesus along with them; and, instead of taking him directly to\nthe proper magistrate, they carried him before Annas, who had no other\ncharacter than that of being _father-in-law to the high priest_. John\nxviii. 13. Now, if this was only for the purpose of letting him be seen by\nhim, such a curiosity was not to be gratified; it was a vexatious\nproceeding, an irregularity.\n\nFrom the house of Annas they led him to that of the high priest; all this\ntime being _bound_. John xviii. 24. They placed him in the court yard; it\nwas cold, and they made a fire; it was in the night time, but by the light\nof the fire Peter was recognised by the people of the palace.\n\nNow the Jewish law prohibited _all proceedings by night_; here, therefore,\nthere was another infraction of the law.\n\nUnder this state of things, his person being forcibly seized and detained\nin a private house, and delivered into the hands of servants, in the midst\nof a court, how was Jesus treated? St. Luke says, the men that held Jesus\n_mocked_ him and _smote_ him; and when they had blindfolded him, they\nstruck him on the face, and asked him, saying, Prophesy, who is it that\nsmote thee? And many other things blasphemously spake they against him.\nLuke xxii. 63, 64, 65.\n\nWill it be said, as Mr. Salvador does, that all this took place out of the\npresence of the senate? Let us wait, in this instance, till the senate\nshall be called up, and we shall see how far they protected the accused\nperson.\n\nSection V.\u2014CAPTIOUS INTERROGATORIES.\u2014ACTS OF VIOLENCE TOWARDS JESUS.\n\nAlready had the cock crowed! But it was not yet day. The elders of the\npeople and the chief priests and the scribes came together, and, having\ncaused Jesus to appear before their council, they proceeded to interrogate\nhim. Luke xxii. 66.\n\nNow, in the outset, it should be observed, that if they had been less\ncarried away by their hatred, they should, as it was the _night time_, not\nonly have postponed, but put a stop to the proceedings, because it was\n_the feast of the Passover_, the most solemn of all festivals; and\naccording to their law no _judicial procedure_ could take place on a\nfeast-day, under the penalty of being null.(403) Nevertheless, let us see\nwho proceeded to interrogate Jesus. This was that same Caiaphas, who, if\nhe had intended to remain a _judge_, was evidently liable to objection;\nfor in the preceding assemblage he had made himself the _accuser_ of\nJesus.(404) Even before he had seen or heard him, he declared him to be\n_deserving of death_. He said to his colleagues, that \u201cit was _expedient_\nthat one man should die for all.\u201d John xviii. 14. Such being the opinion\nof Caiaphas, we shall not be surprised, if he shows partiality.\n\nInstead of interrogating Jesus respecting _positive acts done_, with their\ncircumstances, and respecting _facts personal to himself_, Caiaphas\ninterrogates him respecting _general facts_, respecting his disciples\n(whom it would have been much more simple to have called as witnesses),\nand respecting his _doctrine_, which was a mere abstraction so long as no\nexternal acts were the consequence of it. \u201cThe high priest then asked\nJesus of his disciples and of his doctrine.\u201d John xviii. 19.\n\nJesus answered with dignity: \u201cI spake openly to the world; I ever taught\nin the synagogue and in the temple, whither the Jews always resort; and in\nsecret have I said nothing.\u201d Ib. 20.\n\n\u201cWhy askest thou me? Ask them which heard me, _what I have said unto\nthem_; behold, they know what I said.\u201d Ib. 21.\n\n\u201cAnd when he had thus spoken, one of the officers which stood by struck\nJesus with the palm of his hand, saying, Answerest thou the high priest\nso?\u201d Ib. 22.\n\nWill it here be still said, that this violence was the individual act of\nthe person who thus struck the accused? I answer, that on this occasion\nthe fact took place in the presence and under the eyes of the whole\ncouncil; and, as the high priest who presided did not restrain the author\nof it, I come to the conclusion, that he became an accomplice, especially\nwhen this violence was committed under the pretence of avenging the\nalleged affront to his dignity.\n\nBut in what respect could the answer of Jesus appear offensive? \u201cIf I have\nspoken evil,\u201d said Jesus, \u201cbear witness of the evil; but if well, why\nsmitest thou me?\u201d(405) John xviii. 23.\n\nThere remained no mode of escaping from this dilemma. They accused Jesus;\nit was for those, who accused, to prove their accusation. An accused\nperson is not obliged to criminate himself. He should have been convicted\nby proofs; he himself called for them. Let us see what witnesses were\nproduced against him.\n\nSection VI.\u2014WITNESSES.\u2014NEW INTERROGATORIES.\u2014THE JUDGE IN A PASSION.\n\n\u201cAnd the chief priests and all the council sought for witness against\nJesus to put him to death; and found none.\u201d Mark xiv. 55.\n\n\u201cFor many bare _false witness_ against him, but their witness agreed not\ntogether.\u201d Ib. 56.\n\n\u201cAnd there arose certain, and bare false witness against him, saying, We\nheard him say, I will destroy this temple that is made with hands, and\nwithin three days I will build another made without hands.\u201d Ib. 57, 58.\n\n\u201cBut (to the same point still) neither so did their witness agree\ntogether.\u201d Ib. 59.\n\nMr. Salvador, on this subject, says, p. 87: \u201cThe two witnesses, whom St.\nMatthew and St. Mark charge with _falsehood_, narrate a discourse which\nSt. John declares to be _true_, so far as respects the power which Jesus\nChrist attributed to himself.\u201d\n\nThis alleged contradiction among the Evangelists does not exist. In the\nfirst place, St. Matthew does not say that the discourse was had by Jesus.\nIn chapter xxvi. 61, he states the depositions of the witnesses, but\nsaying at the same time that they were _false witnesses_; and in chapter\nxxvii. 40, he puts the same declaration into the mouth of those who\ninsulted Jesus at the foot of the cross; but he does not put it into the\nmouth of Christ. He is in accordance with St. Mark.\n\nSt. John, chapter ii. 19, makes Jesus speak in these words: \u201cJesus\nanswered and said unto them, Destroy this temple, and in three days I will\nraise it up.\u201d And St. John adds: \u201cHe spake of the temple of his body.\u201d\n\nThus Jesus did not say in an affirmative and somewhat menacing manner, _I\nwill destroy this temple_, as the witnesses _falsely_ assumed; he only\nsaid, hypothetically, _Destroy this temple_, that is to say, suppose this\ntemple should be destroyed, I will raise it up in three days. Besides,\nthey could not dissemble, that he referred to a temple altogether\ndifferent from theirs, because he said, I will raise up another in three\ndays, _which will not be made by the hands of man_.\n\nIt hence results, at least, that the Jews did not understand him, for they\ncried out, \u201cForty and six years was this temple in building, and wilt thou\nrear it up in three days?\u201d\n\nThus, then, the witnesses did not agree together, and their declarations\nhad nothing conclusive. Mark xiv. 59. We must, therefore, look for other\nproofs.\n\n\u201cThen the high priest, (we must not forget, that he is still the accuser,)\nthe high priest stood up in the midst, and asked Jesus, saying, Answerest\nthou nothing? what is it, which these witness against thee? But he held\nhis peace, and answered nothing.\u201d Mark xiv. 60. In truth, since the\nquestion was not concerning the temple of the Jews, but an ideal temple,\nnot made by the hand of man, and which was alone in the thoughts of Jesus,\nthe explanation was to be found in the very evidence itself.\n\nThe high priest continued: \u201cI adjure thee, by the living God, that thou\ntell us, whether thou be the Christ, the Son of God.\u201d Matt. xxvi. 63. I\nadjure thee, I call upon thee on oath! a gross infraction of that rule of\nmorals and jurisprudence, which forbids our placing an accused person\nbetween the danger of perjury and the fear of inculpating himself, and\nthus making his situation more hazardous. The high priest, however,\npersists, and says to him: Art thou the Christ, the Son of God?(406) Jesus\nanswered, _Thou hast said_. Matthew xxvi. 64; _I am_. Mark xiv. 62.\n\n\u201cThen the high priest rent his clothes, saying, _He hath spoken blasphemy;\nwhat further need have we of witnesses_? behold, now _ye have heard his\nblasphemy_. What think ye? They answered and said, He is guilty of death.\u201d\nMatt. xxvi. 66.\n\nLet us now compare this scene of violence with the mild deduction of\nprinciples, which we find in the chapter of Mr. Salvador _On the\nAdministration of Justice_; and let us ask ourselves, if, as he alleges,\nwe find a just _application_ of them in the proceedings against Christ?\n\nDo we discover here that _respect_ of the Hebrew judge towards the party\naccused, when we see that Caiaphas permitted him to be struck, in his\npresence, _with impunity_?\n\nWhat was this Caiaphas, at once an accuser and judge?(407) A passionate\nman, and too much resembling the odious portrait which the historian\nJosephus has given us of him!(408) A judge, who was irritated to such a\ndegree, that he rent his clothes; who imposed upon the accused a most\nsolemn oath, and who gave to his answers the criminal character, that _he\nhad spoken_ blasphemy! And, from that moment, he wanted no more witnesses,\nnotwithstanding the law required them. He would not have an inquiry, which\nhe perceived would be insufficient; he attempts to supply it by captious\nquestions. He is desirous of having him condemned _upon his own\ndeclaration alone_, (interpreted, too, as he chooses to understand it,)\nthough that was forbidden by the laws of the Hebrews! And, in the midst of\na most violent transport of passion, this accuser himself, a high priest,\nwho means to speak in the name of the living God, is the first to pass\nsentence of death, and carries with him the opinions of the rest!\n\nIn this hideous picture I cannot recognise that justice of the Hebrews, of\nwhich Mr. Salvador has given so fine a view in _his theory_!\n\nSection VII.\u2014SUBSEQUENT ACTS OF VIOLENCE.\n\nImmediately after this kind of sacerdotal verdict rendered against Jesus,\nthe acts of violence and insults recommenced with increased strength; the\nfury of the judge must have communicated itself to the bystanders. St.\nMatthew says: \u201cThen did they spit in his face, and buffeted him; and\nothers smote him with the palms of their hands, saying, Prophesy unto us,\nthou Christ; who is he that smote thee?\u201d Matt. xxvi. 67, 68.\n\nMr. Salvador does not contest the truth of this ill treatment. In page 88\nhe says, \u201cIt was contrary to the spirit of the Hebrew law, and that it was\nnot according to the order of nature, that a senate composed of the most\nrespectable men of a nation,\u2014that a senate, which might perhaps be\nmistaken, but which thought it was acting mildly, should have permitted\nsuch outrages against him whose life it held in its own hands. The writers\nwho have transmitted these details to us, not having been present\nthemselves at the trial, were disposed to overcharge the picture, either\non account of their own feelings, or to throw upon their judges a greater\nodium.\u201d\n\nI repeat; this ill treatment was entirely contrary to the spirit of the\nlaw. And what do I want more, since my object is to make prominent _all\nthe violations of law_.\n\n\u201cIt is not in nature to see a body, which respects itself, authorize such\nattempts.\u201d But of what consequence is that, when the fact is established?\n\u201cThe historians, it is said, were not present at the trial.\u201d But was Mr.\nSalvador there present himself, so that he could give a flat denial of\ntheir statements? And when even an able writer, who was not an\neye-witness, relates the same events after the lapse of more than eighteen\ncenturies, he ought at least to bring opposing evidence, if he would\nimpeach that of contemporaries; who, if they were not in the very hall of\nthe council, were certainly on the spot, in the vicinity, perhaps in the\ncourt yard, inquiring anxiously of every thing that was happening to the\nman whose disciples they were.(409) Besides, the learned author whom I am\ncombating says, in the outset (p. 81), \u201cit is from the Gospels themselves\nthat he will take all his facts.\u201d He must then take the whole together, as\nwell those which go to condemn, as those which are in palliation or\nexcuse.\n\nThose gross insults, those inhuman acts of violence, even if they are to\nbe cast upon the servants of the high priest and the persons in his train,\ndo not excuse those individuals, who, when they took upon themselves the\nauthority of judges, were bound at the same time to throw around him all\nthe protection of the law. Caiaphas, too, was culpable as the master of\nthe house (for every thing took place in his house), even if he should not\nbe responsible as high priest and president of the council for having\npermitted excesses, which, indeed were but too much in accordance with the\nrage he had himself displayed upon the bench.\n\nThese outrages, which would be inexcusable even towards a man irrevocably\ncondemned to punishment, were the more criminal towards Jesus, because,\nlegally and judicially speaking, there had not yet been any sentence\nproperly passed against him according to the public law of the country; as\nwe shall see in the following section, which will deserve the undivided\nattention of the reader.\n\nSection VIII.\u2014THE POSITION OF THE JEWS IN RESPECT TO THE ROMANS.\n\nWe must not forget, _that Judea was a conquered country_. After the death\nof Herod\u2014most inappropriately surnamed _the Great_\u2014Augustus had confirmed\nhis last will, by which that king of the Jews had arranged the division of\nhis dominions between _his_ two sons: but Augustus did not continue their\ntitle of _king_, which their father had borne.\n\nArchel\u00e4us, on whom Judea devolved, having been recalled on account of his\ncruelties, the territory, which was at first intrusted to his command, was\nunited to the province of Syria. (_Josephus_, Antiq. Jud. lib. 17, cap.\n15.)\n\nAugustus then appointed particular officers for Judea. Tiberius did the\nsame; and at the time of which we are speaking, Pilate was one of those\nofficers. (_Josephus_, lib. 18, cap. 3 & 8.)\n\nSome have considered Pilate as governor, by title, and have given him the\nLatin appellation, _Pr\u00e6ses_, president or governor. But they have mistaken\nthe force of the word. Pilate was one of those public officers, who were\ncalled by the Romans, _procuratores C\u00e6saris_, Imperial procurators. With\nthis title of _procurator_, he was placed under the superior authority of\nthe governor of Syria, the true _pr\u00e6ses_, or governor of that province, of\nwhich Judea was then only one of the dependencies.\n\nTo the governor (_pr\u00e6ses_) peculiarly belonged the right of taking\ncognizance of _capital_ cases.(410) The _procurator_, on the contrary,\nhad, for his principal duty, nothing but the collection of the revenue,\nand the trial of revenue causes. But the right of taking cognizance of\n_capital_ cases did, in some instances, belong to certain _procurators_,\nwho were sent into small provinces to fill the places of governors (_vice\npr\u00e6sides_), as appears clearly from the Roman laws.(411) Such was _Pilate_\nat Jerusalem.(412)\n\nThe Jews, placed in this political position\u2014notwithstanding they were left\nin the enjoyment of their civil laws, the public exercise of their\nreligion, and many things merely relating to their police and municipal\nregulations\u2014the Jews, I say, had not the _power of life and death_; this\nwas a principal attribute of sovereignty, which the Romans always took\ngreat care to reserve to themselves, even if they neglected other things.\n_Apud Romanos, jus valet gladii; c\u00e6tera transmittuntur_. TACIT.\n\nWhat then was the right of the Jewish authorities in regard to Jesus?\nWithout doubt the scribes, and their friends the Pharisees, might well\nhave been alarmed, as a body and individually, at the preaching and\nsuccess of Jesus; they might be concerned for their worship; and they\nmight have interrogated the man respecting his creed and his\ndoctrines,\u2014they might have made a kind of preparatory proceeding,\u2014they\nmight have declared, in point of fact, that those doctrines, which\nthreatened their own, were contrary to their law, as understood by\nthemselves.\n\nBut that law, although it had not undergone any alteration as to the\naffairs of religion, had no longer any coercive power as to the external\nor civil regulations of society. In vain would they have undertaken to\npronounce sentence of death under the circumstances of the case of Jesus;\nthe council of the Jews had not the power to pass a _sentence of death_;\nit only would have had power to make _an accusation_ against him before\nthe governor, or his deputy, and then deliver him over to be tried by him.\n\nLet us distinctly establish this point; for here I entirely differ in\nopinion from Mr. Salvador. According to him, (p. 88), \u201cthe Jews had\n_reserved the power of trying, according to their law_; but it was in the\nhands of the _procurator_ alone, that the executive power was vested;\nevery culprit must be put to death by _his_ consent, in order that the\nsenate should not have the means of reaching persons that were sold to\nforeigners.\u201d\n\nNo; the Jews had not reserved _the right of passing sentence of death_.\nThis right had been transferred to the Romans by the very act of conquest;\nand this was not merely that the senate should not have the means of\nreaching persons who were sold to foreign countries; but it was done, in\norder that the conqueror might be able to reach those individuals who\nshould become _impatient of the yoke_; it was, in short, for the equal\nprotection of all, as all had become Roman subjects; and to Rome alone\nbelonged the highest judicial power, which is the principal attribute of\nsovereignty. Pilate, as the representative of C\u00e6sar in Judea, was not\nmerely an agent of the _executive authority_, which would have left the\n_judiciary_ and _legislative_ power in the hands of the conquered\npeople\u2014he was not simply an officer appointed to give an _exequatur_ or\nmere approval (_visa_) to sentences passed by _another authority_, the\n_authority of the Jews_. When the matter in question was a _capital_ case,\nthe Roman authorities not only ordered the _execution_ of a sentence, but\nalso took cognizance (_cognitio_) of the crime; it had the right of\njurisdiction _\u00e0 priori_, and that of _passing judgment in the last\nresort_. If Pilate himself had not had this power by special delegation,\n_vice pr\u00e6sidis_, it was vested in the governor, within whose territorial\njurisdiction the case occurred; but in any event we hold it to be clear,\nthat the Jews had lost the right of _condemning to death_ any person\nwhatever, not only so far as respects the _execution_ but the _passing_ of\nthe sentence. This is one of the best settled points in the provincial law\nof the Romans.\n\nThe Jews were not ignorant of this; for when they went before Pilate, to\nask of him the condemnation of Jesus, they themselves declared, that it\nwas not permitted to them to put any person to death: \u201cIt is not lawful\nfor us to put any man to death.\u201d John xviii. 31.\n\nHere I am happy to be able to support myself by the opinion of a very\nrespectable authority, the celebrated Loiseau, in his treatise on\n_Seigneuries_, in the chapter on the administration of _justice belonging\nto cities_. \u201cIn truth,\u201d says he, \u201cthere is some evidence, that the\n_police_, in which the people had the sole interest, was administered by\nofficers of the people; but I know not upon what were founded the\nconcessions of power to some cities of France to exercise criminal\njurisdiction; nor why the Ordinance of Moulins left that to them rather\nthan civil cases; for the criminal jurisdiction is the _right of the\nsword_, the _merum imperium_, or absolute sovereignty. Accordingly, by the\nRoman law, the administration of justice was so far prohibited to the\nofficers of cities, that they could not punish even by a simple fine.\n_Thus it is doubtless that we must understand_ that passage of the Gospel,\nwhere the Jews say to Pilate, _It is not lawful for us to put any man to\ndeath_; for, after they were subjected to the Romans, they had not\njurisdiction of crimes.\u201d\n\nLet us now follow Jesus to the presence of Pilate.\n\nSection IX.\u2014THE ACCUSATION MADE BEFORE PILATE.\n\nAt this point I must entreat the particular attention of the reader. The\nirregularities and acts of violence, which I have hitherto remarked upon,\nare nothing in comparison with the unbridled fury, which is about to\ndisplay itself before the _Roman Judge_, in order to extort from him,\nagainst his own conviction, a sentence of death.\n\n\u201cAnd straightway in the morning the chief priests held a consultation with\nthe elders, and scribes, and the whole council, and bound Jesus, and\ncarried him away, and delivered him to Pilate.\u201d Mark xv. 1.\n\n_As soon as the morning was come_; for, as I have observed already, every\nthing which had been done thus far against Jesus was done _during the\nnight_.\n\nThey then led Jesus from Caiaphas unto the Hall of Judgment of\nPilate.(413) It was early; and they themselves went not into the judgment\nhall, lest _they should be defiled_; but that they might eat the passover.\nJohn xviii. 28.\n\nSingular scrupulousness! and truly worthy of the Pharisees! They were\nafraid of _defiling themselves on the day of the passover_ by entering\n_the house of_ a heathen! And yet, the same day, only some hours before\npresenting themselves to Pilate, they had, in contempt of their own law,\ncommitted the outrage of _holding a council_ and deliberating upon _an\naccusation of a capital crime_.\n\nAs they would not enter, \u201cPilate went out to them.\u201d John xviii. 29. Now\nobserve his language. He did not say to them, _Where is the sentence you\nhave passed_; as he must have done, if he was only to give them his simple\n_exequatur_, or permission to execute the sentence; but he takes up the\nmatter from the beginning, as would be done by one who had _plenary\njurisdiction_; and he says to them: What accusation bring ye against this\nman?\n\nThey answered, with their accustomed haughtiness: If he were not _a\nmalefactor_ we would not have delivered him up to thee. John xviii. 30.\nThey wished to have it understood, that, being a question of _blasphemy_,\nit was the _cause of their religion_, which they could appreciate better\nthan any others could. Pilate, then, would have been under the necessity\nof believing them _on their word_. But this Roman, indignant at their\nproposed course of proceeding, which would have restricted his\njurisdiction by making him the passive instrument of the wishes of the\nJews, answered them in an ironical manner: Well, since you say he has\nsinned against your law, take him yourselves and judge him according to\nyour law. John xviii. 31. This was an absolute mystification to them, for\nthey knew their own want of power to condemn him to death. But they were\nobliged to yield the point, and to submit to Pilate himself their\n_articles of accusation_.\n\nNow what were the grounds of this accusation? Were they _the same_ which\nhad hitherto been alleged against Jesus\u2014the charge of _blasphemy_\u2014which\nwas the only one brought forward by Caiaphas before the council of the\nJews? Not at all; despairing of obtaining from the Roman judge a sentence\nof _death_ for a _religious_ quarrel, which was of no interest to the\nRomans,(414) they suddenly changed their plan; they abandoned their first\naccusation, the charge of blasphemy, and substituted for it a _political_\naccusation, an _offence against the state_.\n\nHere we have the very crisis, or essential incident, of the passion; and\nthat which makes the heaviest accusation of guilt on the part of the\ninformers against Jesus. For, being fully bent on destroying him in any\nmanner whatever, they no longer exhibited themselves as the avengers of\n_their religion_, which was alleged to have been outraged, or of their\nworship, which it was pretended was threatened; but, ceasing to appear as\nJews, in order to affect sentiments belonging to a foreign nation, those\nhypocrites held out the appearance of being concerned for the interests of\n_Rome_; they accused their own countryman of an intention to restore the\nkingdom of Jerusalem, to make himself _king_ of the _Jews_, and to make an\ninsurrection of the people against their conquerors. Let us hear them\nspeak for themselves:\n\n\u201cAnd they began to _accuse_ him, saying, We found this fellow perverting\nthe nation, and forbidding to give tribute to C\u00e6sar, saying, that he\nhimself is Christ a _king_.\u201d Luke xxiii. 2.\n\nWhat a calumny! Jesus forbidding to give tribute to C\u00e6sar! when he had\nanswered the Pharisees themselves, in presence of the whole people, by\nshowing them the image of C\u00e6sar upon a Roman piece of money, and saying,\nGive unto C\u00e6sar the things which are C\u00e6sar\u2019s. But this accusation was one\nmode of interesting Pilate in respect to his jurisdiction; for, as an\nimperial _procurator_, he was specially to superintend the collection of\nthe revenue. The second branch of the accusation still more directly\naffected the sovereignty of the Romans: \u201cHe holds himself up for a\n_king_.\u201d\n\nThe accusation having thus assumed a character purely _political_, Pilate\nthought he must pay attention to it. \u201cThen Pilate entered into the\njudgment hall,\u201d (the place where justice was administered,) and having\n_summoned Jesus to appear_ before him, he proceeds to his Examination, and\nsays to him: \u201cArt thou the king of the Jews?\u201d John xviii. 33.\n\nThis question, so different from those which had been addressed to him at\nthe house of the high priest, appears to have excited the astonishment of\nJesus; and, in his turn, he asked Pilate: \u201cSayest thou this thing of\nthyself, or did others tell it thee of me?\u201d Ib. 24. In reality, Jesus was\ndesirous of knowing, first of all, the authors of this new accusation\u2014Is\nthis an accusation brought against me by the _Romans_ or by the _Jews_?\n\nPilate replied to him\u2014\u201cAm I a Jew? Thine own nation and the chief priests\nhave delivered thee unto me; what hast thou done?\u201d Ib. 35.\n\nAll the particulars of this procedure are important; I cannot too often\nrepeat the remark, that in no part of the transactions before Pilate is\nthere any question at all respecting a previous sentence, a judgment\nalready passed\u2014a judgment, the execution of which was the only subject of\nconsideration; it was a case of a capital accusation; but an accusation\nwhich was then just beginning; they were about the preliminary\n_interrogatories_ put to the accused, and Pilate says to him, \u201cWhat hast\nthou done?\u201d\n\nJesus, seeing by the explanation what was the source of the _prejudging_\nof his case, and knowing the secret thoughts which predominated in making\nthe accusation, and that his enemies wanted to arrive at the same end by\nan artifice, answered Pilate\u2014\u201c_My kingdom is not of this world_; if my\nkingdom were of this world, then would my servants fight, that I should\nnot be delivered to the Jews;\u201d (we see, in fact, that Jesus had forbidden\nhis people to resist) but, he added, \u201cnow is my kingdom not from hence.\u201d\nJohn xviii. 36.\n\nThis answer of Jesus is very remarkable; it became the foundation of his\nreligion, and the pledge of its universality, because it detached it from\nthe interests of all governments. It rests not merely in assertion, in\ndoctrine; it was given in _justification_, in _defence_ against the\naccusation of intending to make himself _King of the Jews_. Indeed, if\nJesus had affected a _temporal_ royal authority, if there had been the\nleast attempt, on his part, to usurp _the power of C\u00e6sar_, he would have\nbeen guilty of treason in the eyes of the magistrate. But, by answering\ntwice, _my kingdom is not of this world_, my kingdom _is not from hence_,\nhis justification was complete.\n\nPilate, however, persisted and said to him: \u201cArt thou a king then?\u201d Jesus\nreplied, Thou sayest that I am a king. To this end was I born, and for\nthis cause came I into the world, that I should bear witness unto the\ntruth. Every one that is of the truth heareth my voice. John xviii. 37.\n\nPilate then said to him: _What is the truth?_\n\nThis question proves, that Pilate had not a very clear idea of what Jesus\ncalled _the truth_. He perceived nothing in it but _ideology_; and,\nsatisfied with having said (less in the manner of a question than of an\nexclamation) \u201c_What is the truth_,\u201d he went on to the Jews (who remained\noutside) and said to them, \u201c_I find in him no fault at all_.\u201d John xviii.\n38.\n\nHere, then, we see Jesus absolved from the accusation by the declaration\nof the Roman judge himself.\n\nBut the accusers, persisting still farther, added\u2014\u201c_He stirreth up the\npeople, teaching_ throughout all Jewry, beginning from Galilee to this\nplace.\u201d Luke xxiii. 5.\n\n\u201cHe stirreth up the people!\u201d This is a charge of sedition; and for Pilate.\nBut observe, it was _by the doctrine which he teaches_; these words\ncomprehend the real complaint of the Jews. To them it was equivalent to\nsaying\u2014He _teaches_ the people, he instructs them, he enlightens them; he\npreaches _new doctrines_ which are not _ours_. \u201cHe stirs up the people!\u201d\nThis, in their months signified\u2014the people hear him willingly; the people\nfollow and become attached to him; for he preaches a doctrine that is\nfriendly and consolatory to the people; he unmasks our pride, our avarice,\nour insatiable spirit of domination!\n\nPilate, however, does not appear to have attached much importance to this\nnew turn given to the accusation; but he here betrays a weakness. He heard\nthe word _Galilee_; and he makes that the occasion of shifting off the\nresponsibility upon another public officer, and seizes the occasion with\navidity. He says to Jesus\u2014you are a _Galilean_ then? and, upon the answer\nbeing in the affirmative, considering Jesus as belonging to the\njurisdiction of Herod-Antipas, who, by the good pleasure of C\u00e6sar, was\nthen tetrarch of Galilee, he sent him to Herod. Luke xxiii. 6, 7.\n\nBut Herod, who, as St. Luke says, had been long desirous of _seeing Jesus_\nand had hoped to see some miracle done by him, after satisfying an idle\ncuriosity and putting several questions to him, which Jesus did not deign\nto answer,\u2014Herod, notwithstanding the presence of the priests, (who had\nnot yet gone off, but stood there with their scribes,) and notwithstanding\nthe pertinacity with which they continued to accuse Jesus, perceiving\nnothing but what was merely chimerical in the _accusation of being a\nking_, made a mockery of the affair, and sent Jesus back to Pilate, _after\nhaving arrayed him in a gorgeous robe_, in order to show that he thought\nthis pretended royalty was a subject of ridicule rather than of\napprehensions. Luke xxiii. 8, &c., and De Sacy. Ib.\n\nSection X.\u2014THE LAST EFFORTS BEFORE PILATE.\n\nNo person, then, was willing to condemn Jesus; neither Herod, who only\nmade the case a subject of mockery, nor Pilate, who had openly declared\nthat he found nothing criminal in him.\n\nBut the hatred of the priests was not disarmed\u2014so far from it, that the\nchief priests, with a numerous train of their partisans, returned to\nPilate with a determination to force him to a decision.\n\nThe unfortunate Pilate, reviewing his proceedings in their presence, said\nto them again: \u201cYe have brought this man unto me as one that perverteth\nthe people\u2014and, behold, I, having examined him before you, _have found no\nfault in this man touching those things whereof ye accuse him_: No, nor\nyet Herod; for I sent you to him, and lo, _nothing worthy of death is done\nunto him_. I will therefore chastise him and release him.\u201d Luke xxiii. 14,\n15.\n\nAfter \u201cchastising\u201d him! And was not this a piece of cruelty, when he\nconsidered him to be innocent?(415) But this was an act of condescension\nby which Pilate hoped to quiet the rage with which he saw they were\nagitated.\n\n\u201cThen Pilate therefore took Jesus and scourged him.\u201d John xix. 1. And,\nsupposing that he had done enough to disarm their fury, he exhibited him\nto them in that pitiable condition; saying to them at the same time,\nBehold the man! _Ecce homo_. John xix. 5.\n\nNow, in my turn, I say, here is indeed a decree of Pilate, and an unjust\ndecree; but it is not the pretended decree alleged to have been made by\nthe Jews. It is a decision wholly different; an unjust decision, it is\ntrue; but sufficient to avail as _a legal bar_ to any new proceedings\nagainst Jesus for the same act. _Non bis in idem_, no man shall be put\ntwice in jeopardy, &c. is a maxim, which has come down to us from the\nRomans.\n\nAccordingly, \u201cfrom thenceforth Pilate sought to _release_ Jesus.\u201d John\nxix. 12.\n\nHere, now, observe the deep perfidy of his accusers. \u201cIf thou let this man\ngo, thou art not C\u00e6sar\u2019s friend; whosoever maketh himself a _king_\nspeaketh against C\u00e6sar.\u201d Ib.\n\nIt does not appear that Pilate was malignant; we see all the efforts he\nhad made at different times to save Jesus. But he was a _public officer_,\nand was attached to _his office_; he was intimidated by the outcry which\ncalled in question his _fidelity to the emperor_; he was afraid of a\n_dismissal_: and he yielded. He immediately reascended the judgment-seat;\n(Matt. xxvii. 19), and, as new light had thus come upon him, he proceeded\nto make a second decree!\n\nBut being for a moment stopped by the voice of his own conscience, and by\nthe advice which his terrified wife sent to him\u2014\u201c_Have thou nothing to do\nwith that just man_\u201d\u2014(Matt. xxvii. 19)\u2014he made his last effort, by\nattempting to influence the populace to accept of Barabbas instead of\nJesus. \u201cBut the chief priests moved the people, that he should rather\nrelease Barabbas unto them.\u201d Mark xv. 11. Barabbas! a murderer! an\nassassin!\n\nPilate spoke to them again: _What will ye then, that I should do with\nJesus?_ And they cried out, _Away with him, crucify him_. Pilate still\npersisted: _Shall I crucify your king?_ thus using terms of raillery, in\norder to disarm them. But here showing themselves to be more truly Roman\nthan Pilate himself, the chief priests hypocritically answered: _We have\nno king but C\u00e6sar._ John xix. 15.\n\nThe outcry was renewed\u2014Crucify him, crucify him! And the clamour became\nmore and more threatening; \u201cand the voices of them and of the chief\npriests prevailed.\u201d Luke xxiii. 23.\n\nAt length Pilate, _being desirous of pleasing the multitude_, proceeds to\nspeak. But can we call it a legal adjudication, a _judgment_, that he is\nabout to pronounce? Is he, at the moment, in that free state of mind which\nis necessary for a judge, who is about to pass a _sentence of death_? What\nnew witnesses, what proofs have been brought forward to change his\nconviction and opinion, which had been so energetically declared, of the\ninnocence of Jesus?\n\n\u201cWhen Pilate saw that he could prevail nothing, but that rather a tumult\nwas made, he took water and washed his hands before the multitude, saying,\n_I am innocent of the blood of this just person_; see ye to it. Matt.\nxxvii. 24. And Pilate gave sentence, that it should be as they required.\nLuke xxiii. 24. And he delivered him to them to be crucified.\u201d Matt.\nxxvii. 26.\n\nWell mayest thou wash thy hands, Pilate, stained as they are with innocent\nblood! Thou hast authorised the act in thy weakness; thou art not less\nculpable, than if thou hadst sacrificed him through wickedness! All\ngenerations, down to our own time, have repeated that the _Just One_\nsuffered _under Pontius Pilate_. Thy name has remained in history, to\nserve for the instruction of all public men, all pusillanimous judges, in\norder to hold up to them the shame of _yielding contrary to one\u2019s own\nconvictions_. The populace, in its fury, made an outcry at the foot of thy\njudgment-seat, where, perhaps, thou thyself didst not sit securely! But of\nwhat importance was that? Thy _duty_ spoke out; and in such a case, better\nwould it be to suffer death, than to inflict it on another.(416)\n\nWe will now come to a conclusion.\n\nThe _proof_ that Jesus was not, as Mr. Salvador maintains, put to death\nfor the crime of blasphemy or sacrilege, and for having preached a new\nreligious worship in contravention of the Mosaic law, results from _the\nvery sentence_ pronounced by Pilate; a sentence, in pursuance of which he\nwas led to execution by Roman soldiers.\n\nThere was among the Romans a custom, which we borrowed from their\njurisprudence, and which is still followed, of placing over the head of a\ncondemned criminal a writing containing _an extract from his sentence_, in\norder that the public might know _for what crime_ he was condemned. This\nwas the reason why Pilate put on the cross a label, on which he had\nwritten these words: _Jesus Nazarenus Rex Jud\u00e6orum_, (Jesus of Nazareth,\nKing of the Jews), which has since been denoted by the initials J. N. R.\nJ. This was the alleged cause of his condemnation. St. Mark says\u2014\u201cAnd the\nsuperscription of his _accusation_ was written over\u2014_The King of the\nJews_.\u201d Mark xv. 26.\n\nThis inscription was first in _Latin_, which was the legal language of the\n_Roman_ judge; and it was repeated in _Hebrew_ and _Greek_, in order to be\nunderstood by the people of the nation and by foreigners.\n\nThe chief priests, whose indefatigable hatred did not overlook the most\nminute details, being apprehensive that people would take it to be\nliterally a fact affirmed, that Jesus _was the King of the Jews_, said to\nPilate: \u201cWrite not _King of the Jews_, but that _he said_ I am king of the\nJews.\u201d But Pilate answered: \u201cWhat I have written I have written.\u201d John\nxix. 21, 22.\n\nThis is a conclusive answer to one of the last assertions of Mr. Salvador,\n(p. 88,) that \u201cthe Roman Pilate signed the sentence;\u201d by which he always\nmeans that Pilate did nothing but sign a sentence, which he supposes to\nhave been passed by the Sanhedrim; but in this he is mistaken. Pilate did\nnot merely _sign_ the sentence, or decree, but _drew it up_; and, when his\ndraft was objected to by the priests, he still adhered to it, saying, what\nI have written shall remain as written.\n\nHere then we see the true cause of the condemnation of Jesus! Here we have\nthe \u201c_judicial and legal proof_.\u201d Jesus was the victim of a _political_\naccusation! He was put to death for the imaginary crime of having aimed at\nthe power of C\u00e6sar, by calling himself _King of the Jews_! Absurd\naccusation; which Pilate never believed, and which the chief priests and\nthe Pharisees themselves did not believe. For they were not authorized to\narrest Jesus on that account; it was a new, and totally different,\naccusation from that which they first planned\u2014a sudden accusation of the\nmoment, when they saw that Pilate was but little affected by their\n_religious_ zeal, and they found it necessary to arouse _his zeal for_\nC\u00e6sar.\n\n\u201c_If thou let this man go, thou art not C\u00e6sar\u2019s friend!_\u201d This alarming\nlanguage has too often, since that time, reverberated in the ears of timid\njudges, who, like Pilate, have rendered themselves criminal by delivering\nup victims through want of firmness, whom they would never have condemned,\nif they had listened to the voice of their own consciences.\n\nLet us now recapitulate the case, as I have considered it from the\nbeginning.\n\nIs it not evident, contrary to the conclusion of Mr. Salvador, that Jesus,\nconsidered merely as _a simple citizen_, was not tried and sentenced\neither _according to law_, or _agreeably to the forms of legal proceedings\nthen existing_?\n\nGod, according to his eternal design, might permit the just to suffer by\nthe malice of men; but he also intended, that this should at least happen\nby a disregard of all laws, and by a violation of all established rules,\nin order that the entire contempt of forms should stand as the first\nwarning of the violation of law.\n\nLet us not be surprised then, that in another part of his work, Mr.\nSalvador (who, it is gratifying to observe, discusses his subject\ndispassionately) expresses some regret in speaking of the \u201c_unfortunate\nsentence against Jesus_.\u201d Vol. i. p. 59. He has wished to excuse the\nHebrews; but, one of that nation, in giving utterance to the feelings of\nhis heart, still says\u2014in language which I took from his own mouth, \u201cWe\nshould be very cautious of condemning him at this day.\u201d\n\nI pass over the excesses which followed the order of Pilate; as, the\nviolence shown to Simon, the Cyrenian, who was made in some degree a\nsharer in the punishment, by being compelled to carry the cross; the\ninjurious treatment which attended the victim to the place of the\nsacrifice, and even to the cross, where Jesus still prayed for his\nbrethren and his executioners!\n\nTo the heathen themselves I would say\u2014You, who have gloried in the death\nof Socrates, how much must you be struck with wonder at that of Jesus! Ye,\ncensors of the Areopagus, how could you undertake to excuse the Synagogue,\nand justify the sentence of the Hall of Judgment? Philosophy herself has\nnot hesitated to proclaim, and we may repeat with her\u2014\u201cYes, if the life\nand death of _Socrates_ were those of a sage, the life and death of\n_Jesus_ were those of a divinity.\u201d\n\n\n\n\n\n\nFOOTNOTES\n\n\n 1 Cicero, Philip. II. \u00a7 43.\n\n 2 Nov. Org. 1. 68. \u201cUt non alius fere sit aditus ad regnum hominus,\n quod fundatur in scientiis, quam ad regnum c\u0153lorum, in quod, nisi\n sub persona infantis, intrare non datur.\u201d\n\n 3 Bishop Wilson\u2019s Evidences, p. 38.\n\n 4 See Dr. Hopkins\u2019s Lowell Lectures, particularly Lect. 2. Bp.\n Wilson\u2019s Evidences of Christianity, Vol. i. pp. 45-61. Horne\u2019s\n Introduction, Vol. i. pp. 1-39. Mr. Horne having cited all the best\n English writers on this subject, it is sufficient to refer to his\n work alone.\n\n 5 Hopkins\u2019s Lowell Lect., p. 48.\n\n 6 It has been well remarked, that, if we regard man as in a state of\n innocence, we should naturally expect that God would hold\n communications with him; that if we regard him as guilty, and as\n having lost the knowledge and moral image of God, such a\n communication would be absolutely necessary, if man was to be\n restored.\u2014Dr. Hopkins\u2019s Lowell Lect., p. 62.\n\n 7 The argument here briefly sketched, is stated more at large, and\n with great clearness and force, in an essay entitled \u201cThe Philosophy\n of the Plan of Salvation,\u201d pp. 13-107.\n\n 8 See Professor Stuart\u2019s Critical History and Defence of the Old\n Testament Canon, where this is abundantly proved.\n\n 9 Per Tindal, Ch. Just., in the case of the Bishop of Meath v. the\n Marquis of Winchester, 3 Bing. N. C. 183, 200, 201. \u201cIt is when\n documents are found in other than their proper places of deposit,\u201d\n observed the Chief Justice, \u201cthat the investigation commences,\n whether it was reasonable and natural, under the circumstances of\n the particular case, to expect that they should have been in the\n place where they are actually found; for it is obvious, that, which\n there can be only one place of deposit strictly and absolutely\n proper, there may be many and various, that are reasonable and\n probable, though differing in degree, some being more so, some less;\n and in these cases the proposition to be determined is, whether the\n actual custody is so reasonably and probably accounted for, that it\n impresses the mind with the conviction that the instrument found in\n such custody must be genuine.\u201d See the cases cited in 1 Greenleaf on\n Evidence \u00a7 142. See also 1 Stark. on Evidence, pp. 332-335, 381-386.\n Croughton v. Blake, 12 Mees. & Welsb. 205, 208. Doe v. Phillips, 10\n Jurist, p. 34. It is this defect, namely, that they do not come from\n the proper or natural repository, which shows the fabulous character\n of many pretended revelations, from the Gospel of the Infancy to the\n Book of Mormon.\n\n 10 1 Greenleaf on Evid. \u00a7 34, 142, 570.\n\n 11 Morewood v. Wood, 14 East, 329, n. Per Lord Kenyon. Weeks v. Sparke,\n 1 M. & S. 686; the Berkeley Peerage Case, 4 Campb. 416. Per\n Mansfield, Ch. J. See 1 Greenleaf on Evidence, \u00a7 128.\n\n 12 1 Starkie on Evidence, pp. 195, 230; 1 Greenleaf on Evidence, \u00a7 483.\n\n 13 The arguments for the genuineness and authenticity of the books of\n the Holy Scriptures are briefly, yet very fully stated, and almost\n all the writers of authority are referred to by Mr. Horne, in his\n Introduction to the Study of the Holy Scriptures, vol. i., passim.\n The same subject is discussed in a more popular manner in the\n Lectures of Bp. Wilson, and of Bp. Sumner of Chester, on the\n Evidences of Christianity; and, in America, the same question, as it\n relates to the Gospels, has been argued by Bp. M\u2019Ilvaine, in his\n Lectures.\n\n 14 See the case of the Slane Peerage, 5 Clark & Finelly\u2019s Rep., p. 24.\n See also the case of the Fitzwalter Peerage, 10 Clark & Finelly\u2019s\n Rep., p. 948.\n\n 15 Matt. ix. 10; Mark ii. 14, 15; Luke v. 29.\n\n 16 The authorities on this subject are collected in Horne\u2019s\n Introduction, vol. iv. pp. 234-238, part 2, chap. ii. sec. 2.\n\n 17 See Horne\u2019s Introduction, vol. iv. p. 229-232.\n\n 18 See Campbell on the Four Gospels, vol. iii. pp. 35, 36; Preface to\n St. Matthew\u2019s Gospel, \u00a7 22, 23.\n\n 19 See Gibbon\u2019s Rome, vol. i. ch. vi. and vol. iii. ch. xvii. and\n authorities there cited. Cod. Theod. Lib. xi. tit. 1-28, with the\n notes of Gothofred. Gibbon treats particularly of the revenues of a\n later period than our Saviour\u2019s time; but the general course of\n proceeding, in the levy and collection of taxes, is not known to\n have been changed since the beginning of the empire.\n\n 20 Acts xii. 12, 25; xiii. 5, 13; and xv. 36-41; 2 Tim. iv. 11; Phil.\n 24; Col. iv. 10; 1 Pet. v. 13.\n\n 21 Horne\u2019s Introduction, vol. iv. pp. 252, 253.\n\n 22 Mark vii. 2, 11; and ix. 43, and elsewhere.\n\n 23 Mr. Norton has conclusively disposed of this objection, in his\n Evidences of the Genuineness of the Gospels, vol. i. Additional\n Notes, see. 2, pp. cxv-cxxxii.\n\n 24 Compare Mark x. 46, and xiv. 69, and iv. 35, and i. 35, and ix. 28,\n with Matthew\u2019s narrative of the same events.\n\n 25 See Horne\u2019s Introd. vol. iv. pp 252-259.\n\n 26 Acts xvi. 10, 11.\n\n 27 Col. iv. 14. Luke, the beloved physician.\n\n 28 Luke v. 12; Matt. viii. 2; Mark i. 40.\n\n 29 Luke vi. 6; Matt. xii. 10; Mark iii. 1.\n\n 30 Luke viii. 55; Matt. ix. 25; Mark v. 42.\n\n 31 Luke vi. 19.\n\n 32 Luke xxii. 44, 45, 51.\n\n 33 See Horne\u2019s Introd. vol. iv. pp. 260-272, where references may be\n found to earlier writers.\n\n 34 See Lardner\u2019s Works, 8vo. vol. vi. pp. 138, 139; 4to. vol. iii. pp.\n 203, 204; and other authors, cited in Horne\u2019s Introd. vol. iv. p.\n 267.\n\n 35 2 Phillips on Evidence, p. 95, (9th edition.)\n\n 36 When Abbot, Archbishop of Canterbury, in shooting at deer with a\n cross-bow, in Bramsil park, accidentally killed the keeper, King\n James I. by a letter dated Oct. 3, 1621, requested the Lord Keeper,\n the Lord Chief Justice, and others, to inquire into the\n circumstances and consider the case and \u201cthe scandal that may have\n risen thereupon,\u201d and to certify the King what it may amount to.\n Could there be any reasonable doubt of their report of the facts,\n thus ascertained? See Spelman\u2019s Posthumous Works, p. 121.\n\n 37 The case of the ill-fated steamer President furnishes an example of\n this sort of inquiry. This vessel, it is well-known, sailed from New\n York for London in the month of March, 1841 having on board many\n passengers, some of whom were highly connected. The ship was soon\n overtaken by a storm, after which she was never heard of. A few\n months afterwards a solemn inquiry was instituted by three gentlemen\n of respectability, one of whom was a British admiral, another was\n agent for the underwriters at Lloyd\u2019s, and the other a government\n packet agent, concerning the time, circumstances and causes of that\n disaster; the result of which was communicated to the public, under\n their hands. This document received universal confidence, and no\n further inquiry was made.\n\n 38 Mark i. 20.\n\n 39 John xix. 26, 27.\n\n 40 John xiii. 23.\n\n 41 Matt. xxvii. 55, 56; Mark xv. 40, 41.\n\n 42 John xviii. 15, 16.\n\n 43 Luke viii. 51; Matt. xvii. 1, and xxvi. 37.\n\n 44 This account is abridged from Horne\u2019s Introd. vol. iv. pp. 286-288.\n\n 45 Horne\u2019s Introd. vol. iv. p. 289, and authors there cited.\n\n 46 See, among others, John i. 38, 41, and ii. 6, 13, and iv. 9, and xi.\n 55.\n\n 47 See Horne\u2019s Introd. vol. iv. pp. 297, 298.\n\n 48 See Gambier\u2019s Guide to the Study of Moral Evidence, p. 121.\n\n 49 1 Stark. Evid. pp. 514, 577; 1 Greenl. on Evid. \u00a7\u00a7 1, 2; Wills on\n Circumstantial Evid., p. 2; Whately\u2019s Logic, b. iv. ch. iii. \u00a7 1.\n\n 50 See 1 Stark. Evid. pp. 16, 480, 521.\n\n 51 This subject has been treated by Dr. Chalmers, in his Evidences of\n the Christian Revelation, chapter iii. The following extract from\n his observations will not be unacceptable to the reader. \u201cIn other\n cases, when we compare the narratives of contemporary historians, it\n is not expected that all the circumstances alluded to by one will be\n taken notice of by the rest; and it often happens that an event or a\n custom is admitted upon the faith of a single historian; and the\n silence of all other writers is not suffered to attach suspicion or\n discredit to his testimony. It is an allowed principle, that a\n scrupulous resemblance betwixt two histories is very far from\n necessary to their being held consistent with one another. And what\n is more, it sometimes happens that, with contemporary historians,\n there may be an apparent contradiction, and the credit of both\n parties remain as entire and unsuspicious as before. Posterity is,\n in these cases, disposed to make the most liberal allowances.\n Instead of calling it a contradiction, they often call it a\n difficulty. They are sensible that, in many instances a seeming\n variety of statement has, upon a more extensive knowledge of ancient\n history, admitted of a perfect reconciliation. Instead, then, of\n referring the difficulty in question to the inaccuracy or bad faith\n of any of the parties, they, with more justness and more modesty,\n refer it to their own ignorance, and to that obscurity which\n necessarily hangs over the history of every remote age. These\n principles are suffered to have great influence in every secular\n investigation; but so soon as, instead of a secular, it becomes a\n sacred investigation, every ordinary principle is abandoned, and the\n suspicion annexed to the teachers of religion is carried to the\n dereliction of all that candour and liberality with which every\n other document of antiquity is judged of and appreciated. How does\n it happen that the authority of Josephus should be acquiesced in as\n a first principle, while every step, in the narrative of the\n evangelists, must have foreign testimony to confirm and support it?\n How comes it, that the silence of Josephus should be construed into\n an impeachment of the testimony of the evangelists, while it is\n never admitted, for a single moment, that the silence of the\n evangelists can impart the slightest blemish to the testimony of\n Josephus? How comes it, that the supposition of two Philips in one\n family should throw a damp of scepticism over the Gospel narrative,\n while the only circumstance which renders that supposition necessary\n is the single testimony of Josephus; in which very testimony it is\n necessarily implied that there are two Herods in that same family?\n How comes it, that the evangelists, with as much internal, and a\n vast deal more of external evidence in their favour, should be made\n to stand before Josephus, like so many prisoners at the bar of\n justice? In any other case, we are convinced that this would be\n looked upon as _rough handling_. But we are not sorry for it. It has\n given more triumph and confidence to the argument. And it is no\n small addition to our faith, that its first teachers have survived\n an examination, which, in point of rigour and severity, we believe\n to be quite unexampled in the annals of criticism.\u201d See Chalmers\u2019s\n Evidences, pp. 72-74.\n\n 52 See 1 Stark. Evid. pp. 480, 545.\n\n 53 If the witnesses could be supposed to have been biassed, this would\n destroy their testimony to matters of fact; it would only detract\n from the weight of their judgment in matters of opinion. The rule of\n law on this subject has been thus stated by Dr. Lushington: \u201cWhen\n you examine the testimony of witnesses nearly connected with the\n parties, and there is nothing very peculiar tending to destroy their\n credit, when they depose to mere facts, their testimony is to be\n believed; when they depose as to matter of opinion, it is to be\n received with suspicion.\u201d Dillon _v._ Dillon, 3 Curteis\u2019s Eccl. Rep.\n pp. 96, 102.\n\n 54 This subject has been so fully treated by Dr. Paley, in his view of\n the Evidences of Christianity, Part I., Prop. I., that is it\n unnecessary to pursue it farther in this place.\n\n 55 1 Stark. Evid., pp. 483, 548.\n\n 56 Campbell\u2019s Philosophy of Rhetoric, c. v. b. 1. Part 3, p. 125.\n Whately\u2019s Rhetoric, Part 1. ch. 2. \u00a7 4. 1 Stark. Evid., p. 487.\n\n 57 See the Quarterly Review, vol. xxviii. p. 465. These narrators were,\n the Duchess D\u2019Angoul\u00eame herself, the two Messrs. De Bouill\u00e8, the Duc\n De Choiseul, his servant, James Brissac, Messrs. De Damas and\n Deslons, two of the officers commanding detachments on the road,\n Messrs. De Moustier and Valori, the garde du corps who accompanied\n the king, and finally M. de Fontanges, archbishop of Toulouse, who\n though not himself a party to the transaction, is supposed to have\n written from the information of the queen. An earlier instance of\n similar discrepancy is mentioned by Sully. After the battle of\n Aumale, in which Henry IV. was wounded, when the officers were\n around the king\u2019s bed, conversing upon the events of the day, there\n were not two who agreed in the recital of the most particular\n circumstances of the action. D\u2019Aubign\u00e9, a contemporary writer, does\n not even mention the king\u2019s wound, though it was the only one he\n ever received in his life. See Memoirs of Sully, vol. i. p. 245. If\n we treated these narratives as sceptics would have us treat these of\n the sacred writers, what evidence should we have of any battle at\n Aumale, or of any flight to Varennes?\n\n 58 Far greater discrepancies can be found in the different reports of\n the same case, given by the reporters of legal judgments than are\n shown among the evangelists; and yet we do not consider them as\n detracting from the credit of the reporters, to whom we still resort\n with confidence, as to good authority. Some of these discrepancies\n seem utterly irreconcilable. Thus, in a case, 45 Edw. III. 19, where\n the question was upon a gift of lands to J. de C. with Joan, the\n sister of the donor, and to their heirs, Fitzherbert (tit. _Tail_,\n 14) says it was adjudged fee simple, and not frankmarriage; Statham\n (tit. _Tail_) says it was adjudged a gift in frankmarriage; while\n Brook (tit. _Frankmarriage_) says it was not decided. (Vid. 10 Co.\n 118.) Others are irreconcilable, until the aid of a third reporter\n is invoked. Thus, in the case of Cooper v. Franklin, Croke says it\n was not decided, but adjourned; (Cro. Jac. 100); Godbolt says it was\n decided in a certain way, which he mentions; (Godb. 269); Moor also\n reports it as decided, but gives a different account of the question\n raised; (Moor, 848); while Bulstrode gives a still different report\n of the judgment of the court, which he says was delivered by Croke\n himself. But by his account it further appears, that the case was\n previously twice argued; and thus it at length results that the\n other reporters relate only what fell from the court on each of the\n previous occasions. Other similar examples may be found in 1 Dougl.\n 6, n. compared with 5 East, 475, n. in the case of Galbraith _v_.\n Neville; and in that of Stoughton _v_. Reynolds, reported by\n Fortescue, Strange, and in Cases temp. Hardwicke. (See 3 Barnw. &\n Ald. 247, 248.) Indeed, the books abound in such instances. Other\n discrepancies are found in the names of the same litigating parties,\n as differently given by reporters; such as, Putt _v_. Roster, (2\n Mod. 318); Foot _v_. Rastall, (Skin. 49), and Putt _v_. Royston, (2\n Show. 211); also, Hosdell _v_. Harris, (2 Keb. 462); Hodson _v_.\n Harwich, (Ib. 533), and Hodsden _v_. Harridge, (2 Saund. 64), and a\n multitude of others, which are universally admitted to mean the same\n cases, even when they are not precisely within the rule of _idem\n sonans_. These diversities, it is well known, have never detracted\n in the slightest degree from the estimation in which the reporters\n are all deservedly held, as authors of merit, enjoying, to this day,\n the confidence of the profession. Admitting now, for the sake of\n argument, (what is not conceded in fact,) that diversities equally\n great exist among the sacred writers; how can we consistently, and\n as lawyers, raise any serious objection against them on that\n account, or treat them in any manner different from that which we\n observe towards our own reporters?\n\n 59 Mr. Hume\u2019s argument is thus refuted by Lord Brougham. \u201cHere are two\n answers, to which the doctrine proposed by Mr. Hume is exposed, and\n either appears sufficient to shake it.\n\n \u201c_First_\u2014Our belief in the uniformity of the laws of nature rests\n not altogether upon our own experience. We believe no man ever was\n raised from the dead,\u2014not merely because we ourselves never saw it,\n for indeed that would be a very limited ground of deduction; and our\n belief was fixed on the subject long before we had any considerable\n experience,\u2014fixed chiefly by authority,\u2014that is, by deference to\n other men\u2019s experience. We found our confident belief in this\n negative position partly, perhaps chiefly, upon the testimony of\n others; and at all events, our belief that in times before our own\n the same position held good, must of necessity be drawn from our\n trusting relations of other men\u2014that is, it depends upon the\n evidence of testimony. If, then, the existence of the law of nature\n is proved, in great part at least, by such evidence, can we wholly\n reject the like evidence when it comes to prove an exception to the\n rule\u2014a deviation from the law? The more numerous are the cases of\n the law being kept\u2014the more rare those of its being broken\u2014the more\n scrupulous certainly ought we to be in admitting the proofs of the\n breach. But that testimony is capable of making good the proof there\n seems no doubt. In truth, the degree of excellence and of strength\n to which testimony may arise seems almost indefinite. There is\n hardly any cogency which it is not capable by possible supposition\n of attaining. The endless multiplication of witnesses,\u2014the unbounded\n variety of their habits of thinking, their prejudices, their\n interests,\u2014afford the means of conceiving the force of their\n testimony, augmented _ad infinitum_, because these circumstances\n afford the means of diminishing indefinitely the chances of their\n being mistaken, all misled, or all combining to deceive us. Let any\n man try to calculate the chances of a thousand persons who come from\n different quarters, and never saw each other before, and who all\n vary in their habits, stations, opinions, interests,\u2014being mistaken\n or combining to deceive us, when they give the same account of an\n event as having happened before their eyes,\u2014these chances are many\n hundreds of thousands to one. And yet we can conceive them\n multiplied indefinitely; for one hundred thousand such witnesses may\n in all like manner bear the same testimony; and they may all tell us\n their story within twenty-four hours after the transaction, and in\n the next parish. And yet, according to Mr. Hume\u2019s argument, we are\n bound to disbelieve them all, because they speak to a thing contrary\n to our own experience, and to the accounts which other witnesses had\n formerly given us of the law of nature, and which our forefathers\n had handed down to us as derived from witnesses who lived in the old\n time before them. It is unnecessary to add that no testimony of the\n witnesses, whom we are supposing to concur in their relation,\n contradicts any testimony of our own senses. If it did, the argument\n would resemble Archbishop Tillotson\u2019s upon the Real Presence, and\n our disbelief would be at once warranted.\n\n \u201c_Secondly_\u2014This leads us to the next objection to which Mr. Hume\u2019s\n argument is liable, and which we have in part anticipated while\n illustrating the first. He requires us to withhold our belief in\n circumstances which would force every man of common understanding to\n lend his assent, and to act upon the supposition of the story told\n being true. For, suppose either such numbers of various witnesses as\n we have spoken of; or, what is perhaps stronger, suppose a miracle\n reported to us, first by a number of relators, and then by three or\n four of the very soundest judges and most incorruptibly honest men\n we know,\u2014men noted for their difficult belief of wonders, and, above\n all, steady unbelievers in miracles, without any bias in favour of\n religion, but rather accustomed to doubt, if not disbelieve,\u2014most\n people would lend an easy belief to any miracles thus vouched. But\n let us add this circumstance, that a friend on his death-bed had\n been attended by us, and that we had told him a fact known only to\n ourselves,\u2014something that we had secretly done the very moment\n before we told it to the dying man, and which to no other being we\n had ever revealed,\u2014and that the credible witnesses we are supposing,\n informed us that the deceased appeared to them, conversed with them,\n remained with them a day or two, accompanying them, and to avouch\n the fact of his reappearance on this earth, communicated to them the\n secret of which we had made him the sole depository the moment\n before his death;\u2014according to Mr. Hume, we are bound rather to\n believe, not only that those credible witnesses deceive us, or that\n those sound and unprejudiced men were themselves deceived, and\n fancied things without real existence, but further, that they all\n hit by chance upon the discovery of a real secret, known only to\n ourselves and the dead man. Mr. Hume\u2019s argument requires us to\n believe this as the lesser improbability of the two\u2014as less unlikely\n than the rising of one from the dead; and yet every one must feel\n convinced, that were he placed in the situation we have been\n figuring, he would not only lend his belief to the relation, but if\n the relators accompanied it with a special warning from the deceased\n person to avoid a certain contemplated act, he would, acting upon\n the belief of their story, take the warning, and avoid doing the\n forbidden deed. Mr. Hume\u2019s argument makes no exception. This is its\n scope; and whether he chooses to push it thus far or no, all\n miracles are of necessity denied by it, without the least regard to\n the kind or the quantity of the proof on which they are rested; and\n the testimony which we have supposed, accompanied by the test or\n check we have supposed, would fall within the grasp of the argument\n just as much and as clearly as any other miracle avouched by more\n ordinary combinations of evidence.\n\n \u201cThe use of Mr. Hume\u2019s argument is this, and it is an important and\n a valuable one. It teaches us to sift closely and rigorously the\n evidence for miraculous events. It bids us remember that the\n probabilities are always, and must always be incomparably greater\n against, than for, the truth of these relations, because it is\n always far more likely that the testimony should be mistaken or\n false, than that the general laws of nature should be suspended.\n Further than this the doctrine cannot in soundness of reason be\n carried. It does not go the length of proving that those general\n laws cannot, by the force of human testimony, be shown to have been,\n in a particular instance, and with a particular purpose, suspended.\u201d\n See his Discourse of Natural Theology, Note 5, p. 210-214. (Ed.\n 1835.)\n\n Laplace, in his Essai sur les Probabilit\u00e9s, maintains that, the more\n extraordinary the fact attested, the greater the probability of\n error or falsehood in the attestor. Simple good sense, he says,\n suggests this; and the calculation of probabilities confirms its\n suggestion. There are some things, he adds, so extraordinary, that\n nothing can balance their improbability. The position here laid down\n is, that the probability of error, or of the falsehood of testimony,\n becomes in _proportion_ greater, as the fact which is attested is\n more extraordinary. And hence a fact extraordinary in the highest\n possible degree, becomes in the highest possible degree improbable;\n or so much so, that nothing can counterbalance its improbability.\n\n This argument has been made much use of, to discredit the evidence\n of miracles, and the truth of that divine religion which is attested\n by them. But however sound it may be, in one sense, this application\n of it is fallacious. The fallacy lies in the meaning affixed to the\n term \u201cextraordinary.\u201d If Laplace means a fact extraordinary _under_\n its existing circumstances and relations, that is, a fact remaining\n extraordinary, notwithstanding all its circumstances, the position\n need not here to be controverted. But if the term means\n extraordinary _in the abstract_, it is far from being universally\n true, or affording a correct test of truth, or rule of evidence.\n Thus, it is extraordinary that a man should leap fifteen feet at a\n bound; but not extraordinary that a strong and active man should do\n it, under a sudden impulse to save his life. The former is\n improbable in the abstract; the latter is rendered probable by the\n circumstances. So, things extraordinary, and therefore improbable\n under one hypothesis, become the reverse under another. Thus, the\n occurrence of a violent storm at sea, and the utterance by Jesus of\n the the words, \u201cPeace, be still,\u201d succeeded instantly by a perfect\n calm, are facts which, taken separately from each other, are not in\n themselves extraordinary. The connexion between the command of Jesus\n and the ensuing calm, as cause and effect, would be extraordinary\n and improbable if he were a mere man; but it becomes perfectly\n natural and probable, when his divine power is considered. Each of\n those facts is in its nature so simple and obvious, that the most\n ignorant person is capable of observing it. There is nothing\n extraordinary in the facts themselves; and the extraordinary\n coincidence, in which the miracle consists, becomes both\n intelligible and probable upon the hypothesis of the Christian. (See\n the Christian Observer for Oct. 1838, p. 617.) The theory of Laplace\n may, with the same propriety, be applied to the creation of the\n world. That matter was created out of nothing is extremely\n improbable, in the abstract, that is, if there is no God; and\n therefore it is not to be believed. But if the existence of a\n Supreme Being is conceded, the fact is perfectly credible.\n\n Laplace was so fascinated with his theory, that he thought the\n calculus of probabilities might be usefully employed in discovering\n the value of the different methods resorted to, in those sciences\n which are in a great measure conjectural, as medicine, agriculture,\n and political economy. And he proposed that there should be kept, in\n every branch of the administration, an exact register of the trials\n made of different measures, and of the results, whether good or bad,\n to which they have led. (See the Edinburgh Review, vol. xxiii. pp\n 335, 336.) Napoleon, who appointed him Minister of the Interior, has\n thus described him: \u201cA geometrician of the first class, he did not\n reach mediocrity as a statesman. He never viewed any subject in its\n true light; he was always occupied with subtleties; his notions were\n all problematic; and he carried into the administration the spirit\n of the _infinitely_ small.\u201d See the Encyclopedia Britannica, art.\n Laplace, vol. xiii. p. 101. Memoires Ecrits \u00e0 Ste. Helena, i. 3. The\n injurious effect of deductive reasoning, upon the minds of those who\n addict themselves to this method alone, to the exclusion of all\n other modes of arriving at the knowledge of truth in fact, is shown\n with great clearness and success, by Mr. Whewel in the ninth of the\n Bridgewater Treatises, book 3, ch. 6. The calculus of probabilities\n has been applied by some writers, to judicial evidence; but its very\n slight value as a test, is clearly shown in an able article on\n Presumptive Evidence, in the Law Magazine, vol. i. pp. 28-32 (New\n Series.)\n\n 60 See Mr. Norton\u2019s \u201cDiscourse on the latest form of Infidelity,\u201d p.\n 18.\n\n 61 The arguments on this subject are stated in a condensed form, by Mr.\n Horne, in his Introduction to the Study of the Holy Scriptures, vol.\n i. ch. 4, sec. 2; in which he refers, among others, to Doctor\n Gregory\u2019s Letters on the Evidences of the Christian Revelation; Dr.\n Campbell\u2019s Dissertation on Miracles; Vince\u2019s Sermons on the\n Credibility of Miracles; Bishop Marsh\u2019s Lectures, part 6, lect. 30;\n Dr. Adam\u2019s Treatise in reply to Mr. Hume; Bishop Gleig\u2019s\n Dissertation on Miracles, (in the third volume of his edition of\n Stackhouse\u2019s History of the Bible, p. 240, &c.); Dr. Key\u2019s Norissian\n Lectures, vol. i. See also Dr. Hopkins\u2019s Lowell Lectures, lect. I.\n and II. delivered in Boston in 1844, where this topic is treated\n with great perspicuity and cogency.\n\n Among the more popular treatises on miracles, are Bogue\u2019s Essay on\n the Divine Authority of the New Testament, ch. 5; Bishop Wilson\u2019s\n Evidences of Christianity, vol. i. lect. 7; Bishop Sumner\u2019s\n Evidences, ch. 10; Gambier\u2019s Guide to the Study of Moral Evidence,\n ch. v.; Mr. Norton\u2019s Discourse on the latest form of Infidelity, and\n Dr. Dewey\u2019s Dudleian Lecture, delivered before Harvard University,\n in May, 1836.\n\n 62 See Bishop Wilson\u2019s Evidences, lect. 7, p. 130.\n\n 63 1 Stark on Evid. p. 496-499.\n\n 64 1 Stark. on Evid. p. 523.\n\n 65 1 Stark. Evid. 487. The Gospels abound in instances of this. See,\n for example, Mark, xv. 21. John, xviii. 10. Luke, xxiii. 6. Matt.\n xxvii. 58-60, John xi. 1.\n\n 66 1 Stark. Evid. 522, 585.\n\n 67 See 1 Stark. Evid. 498. Wills on Circumstantial Evidence, pp. 128,\n 129.\n\n 68 See Chalmers\u2019s Evidence, chap. iii.\n\n 69 See Chalmers\u2019s Evidence, pp. 76-78, Amer. ed. Proofs of this kind\n are copiously referred to by Mr. Horne, in his Introduction, &c.\n vol. i., ch. 3, sect. II. 2.\n\n 70 See Mark viii. 32; ix. 5; and xiv. 29; Matt. xvi. 22; and xvii. 5;\n Luke ix. 33; and xviii. 18; John xiii, 8; and xviii. 15.\n\n 71 Mark viii. 29; Matt. xvi. 16; Luke ix. 20.\n\n 72 Matt. xviii. 21; and xix. 27; John xiii. 36.\n\n 73 Gal. ii. 11.\n\n 74 John xx. 3-6.\n\n 75 Matt. xiv. 30.\n\n 76 Acts i. 15.\n\n 77 Acts ii. 14.\n\n 78 Matt. xvi. 16; Mark viii. 29; Luke ix. 20; John vi. 69.\n\n 79 Matt. xxvi. 33, 35; Mark xiv. 29.\n\n 80 See Paley\u2019s view of the Evidences of Christianity, part ii. chapters\n iii. iv. v. vi. vii; Ibid. part iii. ch. i.; Chalmers on the\n Evidence and Authority of the Christian Revelation, ch. iii. iv.\n viii.; Wilson\u2019s Evidences of Christianity, lect. vi.; Bogue\u2019s Essay\n on the Divine Authority of the New Testament, chap. iii. iv.\n\n 81 See Bogue\u2019s Essay, chap. i. sect. 2; Newcome\u2019s Obs. part ii. ch. i.\n sec. 14.\n\n 82 Mal. iv. 5, 6.\n\n 83 Mic. iv. 7.\n\n 84 Is. xli. 8, 9; Gen. xxii. 16, seq.\n\n 85 Gen. xxii. 16, seq.\n\n 86 Matt. i. 19.\n\n _husband_. There was commonly an interval of ten or twelve months,\n between the making of the contract of marriage and the time of its\n celebration. _Gen_. xxiv. 55; _Judg_. xiv. 8. During this period,\n though there was no intercourse between the bride and bridegroom,\n not even so much as an interchange of conversation, yet they were\n considered and spoken of as husband and wife. If, at the end of this\n probationary period, the bridegroom was unwilling to solemnize his\n engagements by the marriage of the bride, he was bound to give her a\n bill of divorce, as if she had been his wife. And if she, during the\n same period, had illicit intercourse with another man, she was\n liable to punishment, as an adulteress. JAHN\u2019S Arch\u00e6ol. \u00a7 154.\n\n 87 Is. vii. 14.\n\n 88 Luke ii. 1. _a decree_. This decree was issued eleven years before\n it was carried into effect, the delay having been procured by Herod.\n This fact reconciles the evangelist with the Roman historians, from\n whom it appears that Cyrenius was not governor when the decree was\n issued, though he held that office when the census was taken and the\n tax assessed. See TOWNSEND, _in loc._\n\n 89 Gen. xvii. 12; Lev. xii. 3.\n\n 90 Ex. xiii. 2; Numb. viii. 16, 17.\n\n 91 Lev. xii. 6, 8.\n\n 92 Is. viii. 14.\n\n 93 Matth. ii. 3, _he was troubled_. According to Josephus, Herod was\n always in fear for the stability of his throne, and anxious to pry\n into futurity to discover whether it was likely to endure. Thus,\n when advanced to regal power, he sent for Manahem, an Essene, who\n had predicted of him when a boy that he would be a king, to inquire\n of him how long he should reign. JOSEPH. Ant. xv. \u00a7 5. BLUNT,\n Veracity, &c. \u00a7 ii. 2.\n\n 94 Mic. v. 2.\n\n 95 Hos. xi. 1.\n\n 96 Jer. xxxi. 15, and xl. 1.\n\n 97 Matth. ii. 22, _he was afraid_. The naked statement of this fact,\n without explanation, is a mark of the sincerity of the evangelist,\n for the value of which we are indebted to Josephus, who relates,\n (Ant. b. 17, ch. 9, \u00a7 3,) an instance of savage cruelty in\n Archelaus, immediately on his coming to the throne, in causing three\n thousand persons to be butchered in cold blood, at the first\n passover after Herod\u2019s death. Such an act, committed under such\n circumstances, must have been rapidly made known abroad, and\n inspired all persons with horror. Well, therefore, might Joseph fear\n to return. But Matthew\u2019s incidental allusion to the cause, is\n characteristic of a man intent only upon the statement of the main\n facts, and regardless of appearances or explanations. BLUNT,\n Veracity, &c. \u00a7 ii. 3.\n\n 98 Is. xi. 1, and liii. 2; Zech. vi. 12; Rev. v. 5.\n\n 99 Luke ii. 42; _twelve years old_. Jewish children were not obliged to\n the observances of the ceremonial law, until they attained to years\n of discretion, which, in males, was fixed by common consent at\n twelve years. On arriving at this age, they were taken to Jerusalem\n at the passover, of which they thenceforth participated, as \u201csons of\n commandment,\u201d being fully initiated into the doctrines and\n ceremonies of the Jewish church, probably after examination by the\n doctors. This accounts for the circumstance of his being found among\n them, both hearing, and asking them questions. STACKHOUSE, Hist. N.\n T. ch. i.; BLOOMFIELD, _in loc_.\n\n 100 Luke ii. 44; _in the company_. All who came, not only from the same\n city, but from the same canton or district, made one company. They\n carried necessaries along with them, and tents for their lodging at\n night. Such companies they now call _caravans_, and in several\n places have houses fitted up for their reception, called\n _caravanseries_. This account of their manner of travelling\n furnishes a ready answer to the question, How could Joseph and Mary\n make a day\u2019s journey, without discovering, before night, that Jesus\n was not in the company? In the day-time, we may reasonably presume,\n the travellers would mingle with different parties of their friends\n and acquaintance; but in the evening, when they were about to\n encamp, every one would join the family to which he belonged.\n CAMPBELL, _in loc_.\n\n 101 The Genealogy of Jesus, as given by Luke, is here inverted for the\n sake of more convenient comparison with that given by Matthew.\n\n The apparent discrepancies in these accounts are reconciled by Dr.\n Robinson, in the following manner:\n\n \u201cI. In the genealogy given by Matthew, considered by itself, some\n difficulties present themselves.\n\n \u201c1. There is some diversity among commentators in making out the\n three divisions, each of fourteen generations, v. 17. It is,\n however, obvious, that the first division begins with Abraham and\n ends with David. But does the second begin with David, or with\n Solomon? Assuredly with the former; because, just as the first\n begins _apo Abraham_, so the second also is said to begin _apo\n David_. The first extends _heos David_, and includes him; the second\n extends to an epoch and not to a person; and therefore the persons\n who are mentioned as coeval with this epoch are not reckoned before\n it. After the epoch the enumeration begins again with Jechoniah, and\n ends with Jesus. In this way the three divisions are made out thus:\u2014\n\n 1. Abraham.\n 2. Isaac.\n 3. Jacob.\n 4. Judah.\n 5. Phares.\n 6. Esrom.\n 7. Aram.\n 8. Aminadab.\n 9. Naasson.\n 10. Salmon.\n 11. Boaz.\n 12. Obed.\n 13. Jesse.\n 14. David.\n\n 1. David.\n 2. Solomon.\n 3. Roboam.\n 4. Abiah.\n 5. Asa.\n 6. Josaphat.\n 7. Joram.\n 8. Uzziah (Ozias).\n 9. Jotham.\n 10. Ahaz.\n 11. Hezekiah.\n 12. Manasseh.\n 13. Amon.\n 14. Josiah.\n\n 1. Jechoniah.\n 2. Salathiel.\n 3. Zorobabel.\n 4. Abiud.\n 5. Eliakim.\n 6. Azor.\n 7. Sadoc.\n 8. Achim.\n 9. Eliud.\n 10. Eleazar.\n 11. Matthan.\n 12. Jacob.\n 13. Joseph.\n 14. Jesus.\n\n \u201c2. Another difficulty arises from the fact, that between Joram and\n Ozias, in v. 8, three names of Jewish kings are omitted, viz.\n Ahaziah, Joash, and Amaziah; see 2 K. 8, 25 and Chr. 22, 1. 2 K. 11,\n 2. 21 and 2 Chr. 22, 11. 2 K. 12, 21. 14, 1 and 2 Chr. 24, 27.\n Further, between Josiah and Jechoniah in v. 11, the name of\n Jehoiakim is also omitted; 2 K. 23, 34. 2 Chr. 36, 4. comp. 1 Chr.\n 3, 15, 16. If these four names are to be reckoned, then the second\n division, instead of fourteen generations, will contain eighteen, in\n contradiction to v. 17. To avoid this difficulty, Newcome and some\n others have regarded v. 17 as a mere gloss, \u2018a marginal note taken\n into the text.\u2019 This indeed is in itself possible; yet all the\n external testimony of manuscripts and versions is in favour of the\n genuineness of that verse. It is better therefore to regard these\n names as having been customarily omitted in the current genealogical\n tables, from which Matthew copied. Such omissions of particular\n generations did sometimes actually occur, \u2018propteres quod mal\u00e6\n essent et impi\u00e6,\u2019 according to R. Sal. Jarchi; Lightfoot, Hor. Heb.\n in Matth. 1, 8. A striking example of an omission of this kind,\n apparently without any such reason, is found in Ezra 7, 1-5,\n compared with 1 Chr. 6, 3-15. This latter passage contains the\n lineal descent of the high-priests from Aaron to the captivity;\n while Ezra, in the place cited, in tracing back his own genealogy\n through the very same line of descent, omits at least six\n generations. A similar omission is necessarily implied in the\n genealogy of David, as given Ruth 4, 20-22. 1 Chr. 2, 10-12. Matth.\n 1, 5, 6. Salmon was contemporary with the capture of Jericho by\n Joshua, and married Rahab. But from that time until David, an\n interval of at least four hundred and fifty years (Acts 13, 20,)\n there intervened, according to the list, only four generations,\n averaging of course more than one hundred years to each. But the\n highest average in point of fact is _three_ generations to a\n century; and if reckoned by the eldest sons they are usually\n shorter, or three generations for every seventy-five or eighty\n years. See Sir I. Newton\u2019s Chronol. p. 53. Lond. 1728.\n\n \u201cWe may therefore rest in the necessary conclusion, that as our\n Lord\u2019s regular descent from David was always asserted, and was never\n denied even by the Jews; so Matthew, in tracing this admitted\n descent, appealed to genealogical tables, which were public and\n acknowledged in the family and tribe from which Christ sprang. He\n could not indeed do otherwise. How much stress was laid by the Jews\n upon lineage in general, and how much care and attention were\n bestowed upon such tables, is well known. See Lightfoot, Hor. Heb.\n in Matth. 1, 1. Comp. Phil. 3, 4, 5.\n\n \u201cII. Other questions of some difficulty present themselves, when we\n compare together the two genealogies.\n\n \u201c1. Both tables at first view purport to give the lineage of our\n Lord through Joseph. But Joseph cannot have been the son by natural\n descent of both Joseph and Heli (Eli), Matth. 1, 16. Luke 3, 23.\n Only one of the tables therefore can give his true lineage by\n generation. This is done apparently in that of Matthew; because,\n beginning at Abraham, it proceeds by natural descent, as we know\n from history, until after the exile; and then continues on in the\n same mode of expression until Joseph. Here the phrase is changed;\n and it is no longer Joseph who \u2019begat\u2019 Jesus, but Joseph \u2018the\n husband of Mary, of whom was born Jesus who is called the Christ.\u2019\n See Augustine, de Consensu Evangel. II. 5.\n\n \u201c2. To whom then does the genealogy in Luke chiefly relate? If in\n any way to Joseph, as the language purports, then it must be because\n he in some way bore the legal relation of son to Heli, either by\n adoption or by marriage. If the former simply, it is difficult to\n comprehend why, along with his true personal lineage as traced by\n Matthew up through the royal line of Jewish kings to David, there\n should be given also another subordinate genealogy, not personally\n his own, and running back through a different and inferior line to\n the same great ancestor. If, on the other hand, as is most probable,\n this relation to Heli came by marriage with his daughter, so that\n Joseph was truly his _son-in-law_ (comp. Ruth 1, 8. 11. 12); then it\n follows, that the genealogy in Luke is in fact that of Mary the\n mother of Jesus. This being so, we can perceive a sufficient reason\n why this genealogy should be thus given, viz. in order to show\n definitely, that Jesus was in the most full and perfect sense a\n descendant of David: not only by law in the royal line of kings,\n through his reputed father, but also in fact by direct personal\n descent through his mother.\n\n \u201cThat Mary, like Joseph, was a descendant of David, is not indeed\n elsewhere expressly said in the New Testament. Yet a very strong\n presumption to that effect is to be drawn from the address of the\n angel in Luke 1, 32; as also from the language of Luke 2, 5, where\n Joseph, as one of the posterity of David, is said to have gone up to\n Bethlehem, to _enroll himself with Mary his espoused wife_. The\n ground and circumstances of Mary\u2019s enrolment must obviously have\n been the same as in the case of Joseph himself. Whether all this\n arose from her having been an only child and heiress, as some\n suppose, so that she was espoused to Joseph in accordance with Num.\n 36, 8, 9, it is not necessary here to inquire. See Michaelis\n \u2018Commentaries on the Laws of Moses,\u2019 Part II. \u00a7 78.\n\n \u201cIt is indeed objected, that it was not customary among the Jews to\n trace back descent through the female line, that is, on the mother\u2019s\n side. There are, however, examples to show that this was sometimes\n done; and in the case of Jesus, as we have seen, there was a\n sufficient reason for it. Thus in 1 Chr. 2, 22, Jair is enumerated\n among the posterity of Judah by regular descent. But the grandfather\n of Jair had married the daughter of Machir, one of the heads of\n Manasseh, 1 Chr. 2, 21. 7, 14; and therefore in Num. 32, 40. 41,\n Jair is called the son (descendant) of Manasseh. In like manner, in\n Ezra, 2, 61, and Neh. 7, 63, a certain family is spoken of as \u2018the\n children of Barzillai;\u2019 because their ancestor \u2018took a wife of the\n daughters of Barzillai the Gileadite, and was called after their\n name.\u2019\n\n \u201c3. A question is raised as to the identity, in the two genealogies,\n of the Salathiel and Zorobabel named as father and son, Matth. 1,\n 12. Luke 3, 27. The Zorobabel of Matthew is no doubt the chief, who\n led back the first band of captives from Babylon, and rebuilt the\n temple, Ezra c. 2-6. He is also called the son of Salathiel in Ezra\n 3, 2. Neb. 12, 1. Hagg. 1, 1. 2, 2. 23. Were then the Salathiel and\n Zorobabel of Luke the same persons? Those who assume this, must rest\n solely on the identity of the names; for there is no other possible\n evidence to prove, either that they were contemporary, or that they\n were not different persons. On the other hand, there are one or two\n considerations, of some force, which go to show that they were\n probably not the same persons.\n\n \u201cFirst, if Salathiel and Zorobabel are indeed the same in both\n genealogies, then Salathiel who, according to Matthew, was the son\n of Jechoniah by natural descent, must have been called the son of\n Neri in Luke either from adoption or marriage. In that case, his\n connection with David through Nathan, as given by Luke, was not his\n own personal genealogy. It is difficult, therefore, to see Luke,\n after tracing back the descent of Jesus to Salathiel, should abandon\n the true personal lineage in the royal line of kings, and turn aside\n again to a merely collateral and humbler line. If the mother of\n Jesus was in fact descended from the Zorobabel and Salathiel of\n Matthew, she, like them, was descended also from David through the\n royal line. Why rob her of this dignity, and ascribe to her only a\n descent through an inferior lineage? See Spanheim Dubia Evangel. I.\n p. 108, sq.\n\n \u201cAgain, the mere identity of names under these circumstances,\n affords no proof; for nothing is more common even among\n contemporaries. Thus we have two Ezras; one in Neh. 12, 1. 13, 33;\n from whom Ezra the scribe is expressly distinguished in v. 36. We\n have likewise two Nehemiahs; one who went up with Zorobabel, Ezra 2,\n 2; and the other the governor who went later to Jerusalem, Neh. 2,\n 9, sq. So too, as contemporaries, Joram son of Ahab, king of Israel,\n and Joram (Jehoram,) son of Jehoshaphat, king of Judah; 2 K. 8, 16,\n coll. v. 23, 24. Also Joash king of Judah, and Joash king of Israel;\n 2 K. 13, 9, 10. Further, we find in succession among the descendants\n of Cain the following names: Enoch, Irad, Mehujael, Methusael,\n Lamech, Gen. 4, 17, 18; and later among the descendants of Seth\n these similar ones: Enoch, Methusalah, Lamech, Gen. 5, 21-25.\u201d See\n Dr. Robinson\u2019s Greek Harmony of the Gospels, pp. 183-187.\n\n 102 Mal. iii. 1; Is. xl. 3.\n\n 103 In the New Testament, the same word is used for _the high priests_,\n and the chief priests, who were the heads of the twenty-four\n courses. So that the two persons whom the Roman governor considered\n as the chief of the priests, and whose names stood as such in those\n public registers which seem here referred to, may be intended. An\n irregularity had arisen out of the confusion of the times: and the\n ruler or prince under the Romans, though a chief priest, was a\n distinct person from the high priest: Annas being the one, and\n Caiaphas the other. Scott, _in loc._ See also Campbell, _in loc._\n\n 104 Is. xl. 3, seq.\n\n 105 Deut. viii. 3.\n\n 106 Deut. vi. 16.\n\n 107 Ps. xci. 11.\n\n 108 Deut. vi. 13.\n\n 109 There is a seeming discrepancy between Matthew and Luke, in the\n order of the temptations; but Luke does not affirm the order;\n whereas Matthew uses particles, in v. 2 and 8, which seem to fix it\n as he has written. NEWCOME.\n\n 110 John means that he was not really Elias risen from the dead. But\n when Jesus says, (Matth. xvii. 12, and xi. 14,) that Elias was come\n already, he means that John had appeared _in the spirit and power of\n Elias_. Luke i. 17. Thus likewise, John here denies that he is one\n of the ancient prophets again appearing on earth: see Luke ix 19;\n with which our Lord\u2019s assertion that he was an eminent prophet, Luke\n vii. 28, seems perfectly consistent. Newcome.\n\n 111 Is. xl. 3.\n\n 112 Kings and princes very often changed the names of those who held\n offices under them, particularly when they first attracted their\n notice and were taken into their employ; and when subsequently they\n were elevated to some new station, and crowned with additional\n honours. Gen. xli. 45; and xvii. 5; and xxxii. 28; and xxxv. 10; 2\n Kin. xxiii. 34, 35; and xxiv. 17; Dan. i. 6. Hence a name (_a new\n name_) occurs topically, as a token of honour, in Phil. ii. 9; Heb.\n i. 4; Rev. ii. 17. See also Mark iii. 17. Jahn\u2019s Arch\u00e6ol. \u00a7 164.\n\n_ 113 Nathanael_. This apostle is supposed to be the same with\n _Bartholomew_, of whom John says nothing; and the others make no\n mention of _Nathanael_. This seems to have been his proper name;\n since the name of _Bartholomew_ is not a proper name, but only\n signifies _the son of Ptolomy_. _Nathanael_ is also ranked among the\n Apostles to whom Jesus showed himself. _John_ xxi. 2-4. A. Clarke,\n _in loc_.\n\n 114 Gen. xxviii. 12.\n\n 115 Ps. lxix. 9.\n\n 116 Numb. xxi. 8, seq.\n\n 117 Is. ix. 1.\n\n 118 Is. lxi. 1, and lviii. 6.\n\n 119 This word denotes only a subordinate officer, who attended the\n minister and obeyed his orders in what concerned the more servile\n part of the work. Among other things he had charge of the sacred\n books, and delivered them to those to whom he was commanded by his\n superiors to deliver them. After the reading was over, he deposited\n them in their proper place. CAMPBELL, _in loc_.\n\n 120 The service of the synagogue consisted of reading the scriptures,\n prayer, and preaching. The posture in which the latter was\n performed, whether in the synagogue or elsewhere, (see _Matth_. v.\n 1; _Luke_ v. 3,) was sitting. Accordingly when our Saviour had read\n the portion of scripture, in the synagogue at Nazareth, of which he\n was a member, having been brought up in that city, and then, instead\n of retiring to his place, _sat down_ in the desk or pulpit, it is\n said \u201cthe eyes of all that were present were fastened upon him,\u201d\n because they perceived, by this posture, that he was about to preach\n to them. See also Acts xiii. 14, 15. JENNINGS, Ant. 375.\n\n 121 1 Kings xvii. 1, 9.\n\n 122 2 Kings v. 14.\n\n 123 The accuracy of this description is attested by travellers, to this\n day. See ROBINSON\u2019S Travels in Palestine, vol. iii., pp. 186, 187.\n\n 124 Matthew says that the disciples were called by Christ while walking\n by the sea, because that calling followed the walk by the sea. \u201cWe\n say that a thing was done by one walking in this or that place,\n because he took such a walk, whether he who did the act was then\n walking, or sitting or standing.\u201d Spanb. dub. lxxii. v. 2. This\n remark reconciles \u201c_walking_,\u201d Matth. iv. 18 with \u201c_stood_,\u201d Luke v.\n 1. A like remark may be made with respect to the passages placed\n parallel to Luke v. 6. Jesus is concisely represented as if he had\n at first seen Peter and Andrew casting a net into the sea, because\n they were employed thus in consequence of the interview.\n\n Luke does not deny that more than Simon were seen, nor does he\n affirm that Simon was seen. Indeed our Lord is said to have seen two\n ships by the lake. The calling of others beside Simon not only is\n not denied by Luke, but is sufficiently indicated in v. 11. The\n words of Matthew (v. 21) \u201cgoing on from thence,\u201d are not to be\n understood as implying a great distance, but as relating to the\n neighbouring shore. Matthew relates the principal fact, the calling\n and the following; Luke has the accompanying circumstances. And\n there is a remarkable harmony between them. Matthew records the\n repairing of their nets by the fishermen; Luke shows how they became\n broken,\u2014by the great draught they had taken. What is related by\n Luke, is not denied by Matthew, but omitted only. Nothing, indeed,\n is more common than to find the omission of some supplied by the\n other Evangelists. NEWCOME.\n\n 125 The death of Zebedee is nowhere mentioned in the gospels; yet an\n undesigned coincidence, and proof of the veracity of the\n Evangelists, is evident by comparing this place with others, in\n which his death is tacitly alluded to. Thus, in Chap. viii. 21, it\n is related that \u201canother of his _disciples_ said unto him, Lord,\n suffer me first to go and _bury my father_;\u201d and in Chap. xx. 20, it\n is said, \u201cThen came to him the _mother of Zebedee\u2019s children_ with\n her sons, worshipping him,\u201d &c. See also Chap. xxvii. 55. BLUNT,\n Veracity of the Gospels, Sec. I. 2. See note on Mark vi. 3; Post, \u00a7\n 55.\n\n 126 There is no inconsistency between this place and the last clause of\n Luke iv. 35. The word translated _torn_, signifies to move, agitate,\n convulse. It occurs only twice in the Septuagint. In 2. Sam. xxii.\n 8, the Hebrew signifies to be shaken, _ut in terr\u00e6 motu_. In Jer.\n iv. 19, it is applied to commotion of mind. Here, the demoniac was\n violently agitated; but the agitation left no lasting bad effect; he\n was restored to perfect health and soundness. NEWCOME.\n\n 127 Is. liii. 4.\n\n 128 This clause may be rendered \u201cwhen the day was coming on,\u201d and thus\n be reconciled with the words of Mark, who says it was a great while\n before day, namely, before broad day-light. SCOTT, _in loc_\n\n 129 \u201cThe miraculous cure of the leprosy was thought by the Jews to be\n characteristic of the Messiah; and therefore there was peculiar\n reason for enjoining this man silence.\u201d _Benson\u2019s Life of Christ_,\n p. 340. NEWCOME. For the consequences of a premature full\n manifestation of himself as the Messiah, by awakening the jealousy\n of the Roman government, might, humanly speaking, have impeded his\n ministry. Yet there was great propriety in the private exhibition,\n to the priesthood, of full proof that he was the Messiah; after\n which, their obstinacy in rejecting him was inexcusable. In this,\n and divers other instances, our Lord manifested his intent not to be\n generally known to the Jews as their Messiah, till the consummation\n of his ministry. A general announcement of his divine character at\n the outset would have been productive of no good; on the contrary it\n would have excited the malice of the Scribes, Pharisees and\n Herodians against him; would have favoured the conceit of the Jews\n that he was to be their temporal king; would have awakened the\n jealousy of the Roman government; and in the natural course of\n things, would have prevented him from giving the many miraculous\n proofs which he gave of his ministry, and thus laying solid\n foundations for faith in his divine mission; would have exposed him\n and his religion to the charge of ostentation, vanity, and love of\n power and display; and would have deprived the world of that example\n which he gave, of meekness, humility and patient suffering and\n self-denial. According to human experience, an early assumption of\n regal splendour, supported by the miracles he wrought, would have\n been successful, and carried him to the throne instead of the cross;\n but it would have deprived the world of the great object of his\n mission. A sufficient number were enlightened to attest his miracles\n and proclaim his religion, and enough were left in their ignorance,\n to condemn and crucify him. See A. CLARKE, and SCOTT, _in loc_.\n\n 130 Lev. xiv. 2, seq.\n\n 131 When a Jew became a Roman citizen, he usually assumed a Roman name.\n It is therefore supposed that Levi was the original Hebrew, and\n Matthew the assumed Roman name of this evangelist. STOWE\u2019S Introd.\n 120. See also, HARMER\u2019S Obs. vol. iv. p. 330; Obs. 94.\n\n 132 It is observable that though John speaks of this pool or bath as\n existing at the time he wrote, which was upwards of sixty years\n after the crucifixion, yet he speaks of the efficacy of its waters\n in the past tense, as something which had long ceased. This may\n account for the silence of Josephus concerning it; whether we\n suppose it to have been really a miraculous virtue, existing only in\n the time of our Saviour; or merely a groundless belief of the\n populace.\n\n 133 Spanheim, dub. evang. ii. 185, doubts how the latter part of this\n verse is reconcilable with Matthew iii. 17, and the parallel verses.\n But the voice from heaven was not God\u2019s _immediate_ voice; but\n uttered at his command, and in his person. See Deut. iv. 33; Ex. xx.\n 1, 2; Comp. Hebr. ii. 2; Gal. iii. 19; Acts vii. 53. NEWCOME.\n\n 134 Deut. xxiii. 25.\n\n 135 The act of plucking the ears of corn by the hand, in another\u2019s\n field, was expressly permitted, by the law of Moses, Deut. xxiii.\n 23; but it was considered so far a species of reaping as to be\n servile work, and therefore not lawful to be done on the Sabbath.\n CAMPBELL, _in loc_. See ROBINSON\u2019S Biblical Researches in Palestine,\n Vol. 2, pp. 192, 201, that this custom is still in use.\n\n 136 Hos. vi. 6.\n\n 137 It appears from 1 Sam. xxi. 1, that Abimelech was the high priest at\n the time referred to; but Abiathar his son was the _chief_ priest\n under him, and probably superintended the tabernacle and its stated\n concerns. Abimelech was soon after slain; and Abiathar succeeded him\n in that office, and continued in it about forty years, until after\n the death of David. This circumstance, and his great eminence, above\n his father, may account for the use of his name rather than his\n father\u2019s, as illustrating the times of David and Saul. See SCOTT,\n _in loc_.\n\n 138 Numb. xxviii. 9, 10; xviii. 19.\n\n 139 1 Sam. xxi. 1-7.\n\n 140 Is. xlii. 1, seq.; Is. xi. 10.\n\n 141 There may be an allusion, in these words of the prophet, to an\n Eastern custom, for those who were grievously afflicted to come to\n the sovereign for relief or redress, having pots of fire, or of\n burning straw, or other combustible on their heads, in token of\n their extreme trouble. Not one of these, the prophet seems to\n intimate, should go away without redress; he will certainly remove\n the cause of their complaints, and render truth and justice\n victorious over falsehood and oppression. 3 CALM. 394.\n\n 142 It appears from Mark vi. 7, that the apostles were sent forth by\n _two and two_ to preach; and this accounts for their being here and\n in the parallel places named in couples. Luke mentions Matthew\n first, as being regarded as the senior of Thomas, his companion; but\n Matthew modestly places his own name last. Mark is less observant of\n the order of the names, but he alone states that they were thus\n associated. The others give the names in couples, but state no\n reason for it. This is not the method of false witnesses; such\n incidental corroborations belong only to the narratives of truth.\n\n 143 Thaddeus, Theudas and Judas (or Jude) are probably names of the same\n signification, the Greek termination being added to different forms\n of a Hebrew verb. \u201cThe Canaanite,\u201d Matth. x. 4, is the same with\n \u201cZelotes\u201d in Luke. \u201cCognomen erat Chald. quod Lucas reddidit\n Zelotem.\u201d Wetstein. Thus, Thomas is rendered Didymus, or, the twin;\n Cephas, Peter; and Silas, Tertius. Some suppose that this name had\n been given to Simon on account of his religious zeal; or, because he\n had been of a Jewish sect called Zealots, who were addicted to the\n Pharisees, and justified themselves by the example of Phinehas, for\n punishing offenders without waiting for the sentence of the\n magistrate. NEWCOME.\n\n \u201cBetween Matthew (x. 2,) and Mark (iii. 16,) we observe a strict\n correspondence, but the catalogue in St. Luke (vi. 14,) differs from\n both the first-mentioned writers, in two particulars. 1, \u2018Simon the\n Canaanite,\u2019 of Matthew and Mark is introduced as \u2018Simon called\n Zelotes.\u2019 Now if any difference was admitted in this place, we might\n expect it to extend no farther than to the order of the names, or\n the addition of a surname; as, for instance, Matthew calls the\n \u2018Thaddeus\u2019 of Mark also \u2018Lebbeus;\u2019 but here we have one surname\n changed for another. It is indeed easy to conceive, that Simon might\n have been commonly distinguished by either appellative, but this we\n can only conjecture; neither Evangelist adds a word to explain the\n point. 2, The other discrepancy, however, appears more serious. The\n Lebbeus or Thaddeus of St. Matthew and Mark, is entirely omitted in\n the list of St. Luke, who substitutes \u2018Judas the brother of James.\u2019\n Here is certainly a marked difference, for it would not seem very\n probable, that the Apostle in question passed by three distinct\n names. Nor could this be a mere oversight in St. Luke, for, in Acts\n i. 13, where a catalogue of the eleven is inserted, he mentioned\n this individual in exactly the same manner. Are we to suppose then\n that the Evangelist commits a deliberate error in this particular?\n We have distinct and satisfactory witnesses to prove that there\n really was an Apostle, besides Iscariot, who bore the name of Judas.\n Both Matthew (xiii. 55,) and Mark (vi. 3,) concur in speaking of\n James and Jude as the near relations of Christ, and part of this\n statement is incidentally confirmed by St. Paul, who calls James\n \u2018the Lord\u2019s brother.\u2019 (Gal. i. 19.) But farther, St. John (xiv. 22,)\n presents us with a remark made by \u2018Judas not Iscariot;\u2019 evidently\n one of the Apostles; and St. Jude himself, in the first verse of his\n Epistle, styles himself \u2018the brother of James.\u2019 There is thus amply\n sufficient evidence, that all the Gospel writers acknowledge an\n Apostle of this name, though St. Matthew, with his usual simplicity,\n familiarly mentions him by two of his appellations, omitting that of\n Judas, and St. Mark sees no occasion to depart from his language, in\n a matter of such general notoriety. Luke, on the other hand, usually\n studious of accuracy, distinguishes this Apostle by the name\n generally current in the Church, when his Gospel was written. This\n variation then may, upon the whole, convince us how undesignedly the\n writers of Scripture confirm each other\u2019s statements; yet can this\n only be the result of a minute examination upon our part, and upon\n the probability of this, a cautious writer would hardly stake his\n reputation for truth or exactness.\u201d See ROBERTS\u2019S \u201cLight shining out\n of Darkness,\u201d pp. 91-93.\n\n 144 It may be objected that Matthew, in saying that this discourse was\n delivered sitting on a mountain, is contradicted by Luke, who says,\n that Jesus was standing on a plain. Luke vi. 17. But Dr. Clarke, on\n this latter place, has suggested that Jesus \u201cbeing pressed with\n great multitudes of people, might retire from them again to the top\n of the hill.\u201d And Dr. Priestley observes that \u201cMatthew\u2019s saying that\n Jesus was _sat down_ after he had gone up the mountain, and Luke\u2019s\n saying that he stood on the plain, when he healed the sick before\n the discourse, are no inconsistencies.\u201d Harm. p. 83.\n\n The whole picture is striking. Jesus ascends a mountain, employs the\n night in prayer, and having thus solemnly invoked the divine\n blessing, authoritatively separates the twelve apostles from the\n mass of his disciples. He descends, and heals, in the plain, all\n among a great multitude, collected from various parts by the fame of\n his miraculous power. Having thus created attention, he satisfies\n the desire of the people to hear his doctrine; and retiring first to\n the mountain whence he came, that his attentive hearers might follow\n him, and might better arrange themselves before him. Sacro digna\n silentio Mirantur _omnes_ dicere. _Hor_. NEWCOME.\n\n The different accounts of the Sermon on the Mount may be reconciled,\n by considering that Mathew wrote chiefly for the Hebrew Christians;\n and it was therefore important for him to bring out, in full, the\n manner in which our Lord enforced the spiritual nature of his\n dispensation and doctrine, in opposition to the mere letter of the\n Jewish law, and the teaching and practice of Scribes and Pharisees;\n which he does particularly and with many examples; while Luke, on\n the contrary, wrote chiefly for Gentile Christians, to whom the\n contrast with the Jewish law was of less interest; and therefore he\n omits those parts of the discourse, and dwells only upon those which\n were of practical importance to all. ROBINSON. NEWCOME.\n\n 145 The Greek word here employed is said to be derived from the\n Persians, among whom the king\u2019s messengers or posts were called\n _Angari_. These had the royal authority for pressing horses, ships,\n and even men, to assist them in the business on which they were\n sent. The word therefore signifies, to be compelled by violence to\n do any particular service, especially of the public kind, by the\n king\u2019s authority. And the sentiment is a lesson of patience and\n gentleness under severe exactions from man. _Lightfoot, apud_ A.\n CLARKE, _in loc_. SIR J. CHARDIN\u2019S Travels, Vol. i. p. 238, 257.\n\n 146 Calvin says that Matthew, being more brief, introduces the centurion\n himself as speaking; and that Luke expresses more at large his\n sending by his friends; but that the sense of both is the same.\n _Harm_. p. 124.\n\n (Toinard quotes Exod. xviii. 6, where the words related as spoken by\n Jethro, were evidently a message sent by him to Moses. _Harm_. 147.)\n Considering then the sameness of the scene, of the person, of the\n words, and of the transaction, I cannot but conclude with Grotius,\n that the miracle is one and the same, related in general by Matthew,\n and with greater accuracy by Luke. NEWCOME.\n\n 147 The nature of our Lord\u2019s ministry, as it now appeared, so unlike\n what John as a Jew expected, may have surprised and perplexed him.\n And his own misfortune, coming upon this disappointment and\n perplexity, would increase his doubt and embarrassment. His faith\n was shaken;\u2014the question implies no more;\u2014and he sent that his\n doubts might be removed, and his faith confirmed. Jesus therefore\n merely referred John to the miracles he was doing, and the\n prophecies which spake of him, and which were fulfilled by those\n miracles. Bp. SUMNER, in loc.\n\n 148 Is. xxxv. 5, seq.\n\n 149 Mal. iii. 1.\n\n 150 Mal. iv. 5.\n\n 151 We here learn that the demoniac was both blind and dumb. St. Luke\n omits the former circumstance, but does not contradict it. NEWCOME.\n\n 152 An accurate reader will observe that Matt. xii. 22, and Luke xi. 14,\n show the general occasion of the blasphemy against Jesus; and that\n Matt. xii. 23, shews the particular occasion of it, the multitude\n alarming the Jewish rulers by their question whether Jesus were the\n Christ. No cause for the absurd and impious insinuation of the\n Scribes and Pharisees is assigned by St. Mark: however, he suggests\n an important circumstance, that they came from Jerusalem to watch\n the conduct of Jesus. The latter part of Luke viii. 19, shows that\n his relations were not able to enter the house on account of the\n press. Thus one Evangelist is wonderfully supplemental to another by\n notations of time, place, and other circumstances; and the strictest\n propriety and agreement result from diligently comparing them.\n NEWCOME.\n\n 153 The writer of a false narrative would either have omitted to mention\n the request for a sign, or would have related that it was complied\n with. He would never have exposed his Master to the suspicion of a\n want of power. See also, Matt. xvi. 1.\n\n 154 Jonah i. 17.\n\n 155 Jonah iii. 4, 5.\n\n 156 1 Kings x. 1 seq.\n\n 157 This omission may seem inconsistent with the character of Jesus, who\n appears to have generally complied with all the innocent usages of\n his countrymen; and of course it may be adduced as an objection\n against the veracity of the Evangelist. Luke simply records the\n fact, however it may seem to make against the character of his\n Master, or his own veracity. But Mark, vii. 3-9, in a manner equally\n incidental and without design, discloses the truth that this washing\n was superstitious, and connected with the dangerous error of placing\n the traditions of the elders on equal footing with the commands of\n God. Where there was danger of his practice being misinterpreted,\n our Lord withheld his compliance, even in things indifferent. See\n Bp. SUMNER on Luke, Lect. 41.\n\n 158 Gen. iv. 8; 2 Chron. xxiv. 20, seq.\n\n 159 The autumnal rains in Palestine come mostly from the west or\n south-west. ROBINSON\u2019S Biblical Researches, vol. ii. p. 97. The\n incidental allusion here made to that fact, would hardly have been\n made by a writer of fiction.\n\n 160 Is. vi. 9, 10.\n\n 161 Ps. lxxviii. 2.\n\n 162 This is made consistent with the other Evangelists, by reading\n \u201cGadarenes.\u201d If Gergasa was subordinate to Gadara, the metropolis of\n Perea, as Cellarius and Reland judge, and St. Mark did not write in\n Judea, what wonder that he chose the more general name, which was\n best known in the world? But Cellarius from Eusebius takes notice\n that some esteemed Gergasi, so Eusebius writes it, and Gadara two\n names of the same city; and this he thinks was the sentiment of the\n Syriac translator. To this Sir Richard Ellis most inclines, in his\n \u201cFortuita Sacra.\u201d TOWNSON, p. 72.\n\n In Matthew mention is made of two demoniacs; in Mark and Luke of one\n only. Here Le Clerc\u2019s maxim is undoubtedly true: Qui plura narrat,\n pauciora complectitur: qui pauciora memorat, plura non negat.\n _Harm_. p. 524.\n\n We may collect a reason from the Gospels themselves, why Mark and\n Luke mention only one demoniac; because, one only being grateful for\n the miracle, his cure only was recorded by the two Evangelists, who\n mention this gratitude, and who are more intent on inculcating the\n moral, than on magnifying our Lord\u2019s power. NEWCOME.\n\n 163 There is no contradiction here between Matth. and Mark. The\n demoniacs met Jesus on the shore, as he came out of the ship. Luke\n viii. 27. The swine were within sight, on the ascending ground, Luke\n viii. 32, at the side of the mountain, Mark v. 11, which was at some\n distance from the shore where they stood. Matth. viii. 30.\n\n 164 Since swine were held in abhorrence by the Jews, how happened a herd\n of them to be feeding by the sea of Tiberias? The answer shows the\n accuracy of the Evangelist and his intimate knowledge of the local\n circumstances of Judea; for it appears from Josephus, Antiq. xvii.\n 11, 4, that _Gadara_ was a _Grecian city_, the inhabitants of which,\n therefore, were not Jews. BLUNT, Veracity, &c. sect. ii. 6.\n\n 165 Here is a reference to an Eastern custom, which affords internal\n evidence of the truth of the narrative. The master sat on a higher\n seat, and the scholars sat at his feet. Sitting at the feet, was the\n posture of a learner; and indicated the reverence and submission due\n to the teacher. Thus Moses says of the people, to whom God gave the\n law from Mount Sinai,\u2014\u201cthey sat down at thy feet.\u201d Deut. xxxiii. 3.\n Isaiah, speaking of Abraham, who was taught of God, says \u201che called\n him to his foot.\u201d Is. xli. 2. Mary \u201csat at Jesus\u2019s feet and heard\n his words.\u201d Luke x. 39. Paul was brought up \u201cat the feet of\n Gamaliel;\u201d Acts xxii. 3; studied law with him. And the restored\n maniac sat down at Jesus\u2019s feet, in the posture of a humble learner,\n desiring no other wisdom than to be taught of him.\n\n 166 Both Mark and Luke state that this was in Matthew\u2019s own house; and\n Luke calls it a great feast, made in honour of Jesus. The omission\n of this fact by Matthew, not only shows his modesty and humility,\n but adds much to the weight of evidence in his favour, both as a\n man, and as a witness. See BLUNT\u2019S Veracity of the Gospels, sect.\n i. 4.\n\n 167 Hos. vi. 6; 1 Sam. xv. 22.\n\n 168 Neither of the Evangelists expressly mentions the death of Joseph;\n yet from all four of them it may indirectly be inferred to have\n happened while Jesus was yet alive. Comp. Luke viii. 19, John ii.\n 12, and xix. 25-27. Such harmony as this could not have been the\n effect of concert. See BLUNT\u2019S Veracity, &c. sect. i. 7.\n\n 169 Commentators have noted two inconsistent circumstances in this\n section. In Matthew, _shoes are_ forbidden; in Mark the Apostles are\n commanded to be shod with _sandals_. But the true solution seems to\n be this, that the Apostles should not furnish themselves with spare\n garments, and should wear the simplest covering for their feet. \u201cNon\n vult ullis rebus studiose comparatis onerari.\u201d Beza. See Newcome, in\n loc.\n\n 170 The synagogues were used, not only for divine service, but for\n holding courts of justice, especially for ecclesiastical affairs;\n and the lesser punishments, such as whipping, were inflicted in the\n synagogue, immediately after sentence, as the burning in the hand\n was formerly inflicted in England, upon praying the benefit of\n clergy. JENNINGS, Ant. p. 376. Such an allusion as this would not be\n likely to have been found in a work of fiction.\n\n 171 Mic. vii. 6.\n\n 172 Matth. xiv. 2, _unto his servants_. Matthew alone mentions, and\n without any apparent reason for such minuteness, that Herod\n addressed his remark to his _servants_ it. Luke, in the parallel\n passage, says he _heard of all that was done by him_; but by\n referring to Luke viii. 3, and to Acts xiii. 1, we find that Christ\n had followers from among the household of the very prince, with whom\n Herod was likely to converse on a subject in which they were better\n informed than himself. BLUNT, Veracity, &c., sec. i. 8.\n\n 173 Here is a very natural passing allusion to what we learn from\n Josephus was a settled custom in the family of Herod; namely, the\n making of a feast on his birth-day, at which the officers of his\n government were guests. JOSEPHUS, Ant. xix. vii. \u00a7 1.\n\n 174 Mark incidentally mentions the great multitude coming and going, and\n the purpose of Jesus to withdraw _awhile_. The occasion of this\n great multitude of _travellers_ is stated in the like incidental\n manner by John, vi. 4, that the _passover_ was nigh at hand; and\n hence, if Jesus withdrew awhile, the throng would be drawn off\n towards Jerusalem. These undesigned coincidences tend to verify both\n the narratives. Blunt, Veracity, &c. sect. i. 13.\n\n 175 Why Jesus addressed this question to Philip, and why John mentioned\n so unimportant a fact, is not here explained. Nor does Luke indicate\n any reason for his own statement of the place where this miracle was\n wrought, namely, near Bethsaida. But John, in another place, (ch. i.\n 44,) with apparently as little reason, gratuitously states that\n Philip was of Bethsaida; and this fact renders both the others\n intelligible and significant. Jesus, intending to furnish bread for\n the multitude by a miracle, first asked Philip, who belonged to the\n city and was perfectly acquainted with the neighbourhood, whether\n bread could be procured there. His answer amounts to saying that it\n was not possible. These slight circumstances, thus collected\n together, constitute very cogent evidence of the veracity of the\n narrative, and evince the reality of the miracle itself. See Blunt,\n Veracity, &c. sect. i. 13.\n\n 176 In Luke, Jesus commands that the people should be made to sit down\n by _fifties_. In Mark it is said that they sat down _by hundreds and\n by fifties_. Piscator, and Pearce, in a dissertation at the end of\n his comment on St. Paul\u2019s Epistles, say that they sat an hundred in\n front, and fifty deep; which very satisfactorily solves the seeming\n variation. NEWCOME.\n\n 177 This seemingly idle inquiry becomes important as a note of veracity\n in the narrator, when compared with the account of Matthew. John\n indeed tells us, v. 18, that the wind blew a gale, but he does not\n state from what quarter. He also says that there were boats from\n Tiberias, near the place where the miracle of bread was wrought, v.\n 23, but this does not at all explain the inquiry of the people how\n Jesus came to Capernaum. But Matthew states that \u201cthe wind was\n contrary,\u201d that is, west, Matth. xiv. 22. This fact, and the\n geographical position of the places, explains the whole. The miracle\n was wrought near Bethsaida, on the east side of the lake. The people\n saw the disciples take the only boat which was there, and depart for\n Capernaum, which was on the west side of the lake, and saw that\n Jesus was not with them. In the night it blew a tempest from the\n west. In the morning, the storm being over, the people crossed over\n to Capernaum and found Jesus already there. Well might they ask him,\n with astonishment, how he came thither. For though there were boats\n over from Tiberias, which was also on the west side of the lake, yet\n he could not have returned in one of them, for the wind would not\n have permitted them to cross the lake. BLUNT, Veracity of the\n Gospels, sect. i. 17.\n\n 178 Ps. lxxviii. 24. Ex. xvi. 15.\n\n 179 Isa. liv. 13. Jer. xxxi. 33, seq.\n\n 180 Ex. xvi. 15.\n\n 181 The truth of the Gospels has been argued from the _confessions_ they\n contain. On this verse Paley asks, \u201cWas it the part of a writer, who\n dealt in suppression and disguise, to put down _this_ anecdote?\u201d\n _Evid._ 255.\n\n 182 The admission of Judas Iscariot into the domestic and confidential\n circle of our Lord, was the result of profound and even of divine\n wisdom. It showed that Jesus was willing to throw open his most\n secret actions, discourses, and views not merely to his devoted\n friends, but to a sagacious and hardened enemy. If Judas had ever\n discovered the least fault in the character or conduct of Jesus, he\n certainly would have disclosed it;\u2014he would not have publicly\n confessed that he had betrayed innocent blood, and have sunk down in\n insupportable anguish and despair. See TAPPIN\u2019S Lect. on Eccl. Hist.\n ii.\n\n 183 The traditions of the elders were unwritten ordinances of indefinite\n antiquity, the principal of which, as the Pharisees alleged, were\n delivered to Moses in the mount, and all of which were transmitted\n through the High Priests and Prophets, down to the members of the\n great Sanhedrim in their own times; and from these, as the Jews say,\n they were handed down to Gamaliel, and ultimately to Rabbi Jehudah,\n by whom they were digested and committed to writing, toward the\n close of the second century. This collection is termed the Mishna;\n and in many cases it is esteemed among the Jews as of higher\n authority than the law itself. In like manner, there are said to be\n many Christians, at the present day, who receive ancient\n traditionary usages and opinions as authoritative exponents of\n Christian doctrine. They say that the preached gospel was before the\n written gospel; and that the testimony of those who heard it is\n entitled to equal credit with the written evidence of the\n Evangelists; especially as the latter is but a brief record, while\n the oral preaching was a more full and copious announcement of the\n glad tidings.\n\n These traditions, both of the Jewish and the Christian Church, seem\n to stand _in pari ratione_, the arguments in favour of the\n admissibility and effect of the one, applying with the same force,\n in favour of the other. All these arguments may be resolved into two\n grounds, namely, contemporaneous practice subsequently and uniformly\n continued; and contemporaneous declarations, as part of the _res\n gest\u00e6_, faithfully transmitted to succeeding times. It is alleged\n that those to whom the law of God was first announced, best knew its\n precise import and meaning, and that therefore their interpretation\n and practice, coming down concurrently with the law itself, is\n equally obligatory.\n\n But this argument assumes what cannot be admitted; for it still\n remains to be shown that those who first heard the law, when orally\n announced, had any better means of understanding it than those to\n whom the same words were afterwards read. The Ten Commandments were\n spoken in the hearing of Aaron and all the congregation of Israel;\n immediately after which they made and worshipped a golden calf.\n Surely this will not be adduced as a valid contemporaneous\n exposition of the second commandment. The error of the argument lies\n in the nature of the subject. The human doctrine of contemporaneous\n exposition is applicable only to human laws and the transactions of\n men, as equals, and not to the laws of God. Among men, when _their\n own_ language is doubtful and ambiguous, _their own_ practice is\n admissible, to expound it; because both the language and the\n practice are but the outward and visible signs of the meaning and\n intention of one and the same mind and will, which inward meaning\n and intention is the thing sought after. It is on the same ground,\n that, where a statute, capable of divers interpretations, has\n uniformly been acted upon in a certain way, this is held a\n sufficient exposition of its true intent. In both cases it is the\n conduct of _the parties_ themselves which is admitted to interpret\n their own language; expressed, in cases of contract, by themselves\n in person, and in statutes, through the medium of the legislators,\n who were their agents and representatives; and in both cases, it is\n merely the interpretation of what a man says, by what he does. But\n this rule has never been applied, in the law, to the language of any\n other person than the party himself; never, to the command or\n direction of his superior or employer. And even the language of the\n _parties_, when it is contained in a sealed instrument, is at this\n day held incapable of being expounded by their actions, on account\n of the greater solemnity of the instrument. See Baynham _v_. Guy\u2019s\n Hospital, 3 Vesey\u2019s Rep. 295. Eaton _v_. Lyon, Ibid. 690, 694. The\n practice of men, therefore, can be no just exponent of the law of\n God. If they have mistaken the meaning of his command from the\n beginning, the act of contravention remains a sin in the last\n transgressor, as well as the first; for the word of God cannot be\n changed or affected by the gloss of human interpretation.\n\n The other ground, namely, that the testimony of those who heard\n Jesus and his apostles preach, is of equal authority with the\n Scriptures, being contemporaneous declarations, and parts of the\n _res gestae_, and therefore admissible in aid of the exposition of\n the written word, is equally inconsistent with the sound and settled\n rules of law respecting writings. When a party has deliberately\n committed his intention and meaning to writing, the law regards the\n writing as the sole repository of his mind and intention, and does\n not admit any oral testimony to alter, add to, or otherwise affect\n it. The reasons for this rule are two; first, because the writing is\n the more solemn act, by the party himself, designed to prevent\n mistake, and to remain as the perpetual memorial of his intention;\n and, secondly, because of the great uncertainty and weakness of any\n secondary evidence. For no one can tell whether the by-standers\n heard precisely what was said, nor whether they heard it all, nor\n whether they continued to remember it with accuracy until the time\n when they wrote it down, or communicated it to those who wrote it;\n to say nothing of the danger of their mixing up the language of the\n speaker with what was said by others, or with their own favourite\n theories. And where the witnesses were not the original auditors of\n what was said, no one knows how much the truth may have suffered\n from the many channels through which it has passed, in coming from\n the first speaker to the last write or witness. On all these\n accounts, the law rejects oral testimony of what the parties said,\n in regard to anything that has already been solemnly committed to\n writing by the parties themselves, and rejects the secondary\n evidence of hearsay, when evidence of a higher degree, as, for\n example, a written declaration of the party, can be obtained.\n\n Now, inasmuch as the writings of the Evangelists and Apostles were\n penned under the inspiration of the Holy Spirit, why should not the\n documentary evidence of the Gospel, thus drawn up by them, be\n treated with at least as much respect as other written documents? If\n they were inspired to write down those great truths for a perpetual\n memorial to after ages, then this record is the primary evidence of\n those truths. It is the word of God, penned by his own dictation,\n and sealed, as it were, with his own seal. If it were a man\u2019s word\n and will, thus solemnly written, no verbal or secondary evidence\n could be admitted, by the common law, to explain, add to, or vary\n it; nothing could be engrafted upon it; nor could any person be\n admitted to testify what he heard the party say, in regard to what\n was written. The courts would at once reject all such attempts, and\n confine themselves strictly to the writing before them, the only\n inquiry being as to the meaning of the language contained in that\n document, and not as to what the party may elsewhere have spoken.\n The law presumes that the writing alone is the source to which he\n intended that resort should be had, in order to ascertain his\n meaning. But by calling in the fathers, with their traditions, to\n prove what Christ and his Apostles taught, beyond what is solemnly\n recorded in the Scriptures, the principle of this plain and sound\n rule of law is violated; resort is had to secondary evidence of the\n truths of our religion, when the primary evidence is already at\n hand; and the pure fountain is deserted for the muddy stream.\n\n 184 Matthew was not only a Jew himself, but it is evident, from the\n whole structure of his Gospel, especially from his numerous\n references to the Old Testament, that he wrote for Jewish\n readers.\u2014_Paley_. But the explanation here given by Mark is an\n additional evidence of the fact asserted by Jerome and Clement of\n Alexandria, that he wrote at Rome, for the benefit chiefly of the\n converts of that nation.\n\n 185 Ex. xxii 12. Ex. xxi. 17. Deut. v. 16.\n\n 186 Is. xxix. 13.\n\n 187 Mark designates the woman by the country where she dwelt; Matthew\n calls her a woman of Canaan, because of the people to whom she\n belonged. Thus they do not contradict each other. The treatment of\n this woman by our Lord has been the subject of remark, as evasive\n and insincere. But it was far otherwise. He had a twofold object; to\n call the attention of his disciples to the fact of her being a\n foreigner, in order to show them that his ministry, though primarily\n and chiefly to the Jews, was in truth designed for the benefit of\n the Gentiles also; and to draw out, as it were, the great faith of\n the woman, in order to teach them the effect of faithful and\n persevering supplication. To attain these objects, he took the\n direct and most obvious method. In this instance also, as in those\n of the centurion, (Matth. viii. 5-13,) and of the Samaritan leper,\n (Luke xvii. 16-18,) he indicated that the gospel would be more\n readily received by the Gentiles than by the Jews. See A. CLARKE,\n _in loc_. NEWCOME, Obs. on our Lord. p. 165. Bp. Horsley\u2019s Sermons\n on this subject, Serm. xxxvii. and xxxviii. p. 444-464.\n\n 188 Cellarius and Lightfoot think that Dalmanutha and Magdala were\n neighbouring towns. See Calmet, voc. Dalmanutha. It is probable that\n Dalmanutha and Magdala were in Gaulanitis, towards the south-east\n part of the lake. See Matth. xv. 21; Mark vii. 24. NEWCOME.\n\n 189 Our Lord\u2019s words, Matth. xvi. 8, 10, and Mark viii. 17, 20, are the\n same in substance, though differently modified. The evangelists are\n not scrupulous in adhering to the precise words used by Christ. They\n often record them in a general manner, non numerantes, sed tanquem\n appendentes; regarding their purport, and not superstitiously\n detailing them. However, in this place, after uttering what Matthew\n relates, Jesus may have asked the questions recorded by Mark.\n NEWCOME.\n\n 190 The notice of this circumstance affords a proof of the veracity of\n the evangelist; for he barely states a fact having no apparent\n connexion with any other in his narrative. The reason of it is found\n in facts stated by the other evangelists. The people of Bethsaida\n had already witnessed the miracles of our Lord, but these only\n served to increase their rage against him; and they were therefore\n abandoned to the consequences of their of their unbelief. Matth. xi.\n 21.\n\n 191 The phrase _three days and three nights_ is equivalent to _three\n days_, three natural days of twenty-four hours. Gen. i. 5; Dan.\n viii. 14. Comp. Gen. vii. 4. 17.\n\n (It is a received rule among the Jews, _that a part of a day is put\n for the whole_; so that whatsoever is done in any part of the day,\n is properly said to be done that day. 1 Kings xx. 29; Esth. iv. 16.\n \u201cWhen eight days were accomplished for the circumcision of the\n child,\u201d &c. Yet the day of his birth and of his circumcision were\n two of these eight days. _Whitby_, quoted by SCOTT, on Matth. xii.\n 40.) Grotius establishes this way of reckoning the _parts_ of the\n first and third days for _two days_, by Aben Ezra on Lev. xii. 3.\n\n (In proof that the phrase \u201c_after three days,_\u201d is sometimes\n equivalent to \u201c_on the third day,_\u201d compare Deut. xiv. 28 with xxvi.\n 12; 1 Sam. xx. 12 with v. 19; 2 Chron. x. 5 with v. 12; Matth. xxvi.\n 2 with xxvii. 63, 64; Luke ii. 21 with i. 59.)\n\n St. Luke omits our Lord\u2019s sharp reproof of Peter, and the occasion\n of it; though he records the discourse in consequence of it. Le\n Clerc\u2019s 12th canon is \u201cQui pauciora habet, non negat plura dicta aut\n facta; modo ne ulla sit exclusionis nota.\u201d Perhaps the disciple and\n companion of that apostle who had withstood Peter to his face, Gal.\n ii. 11, willingly made this omission, as he omits some aggravating\n circumstances in Peter\u2019s denial of Christ, Luke xxii. 60, though he\n carefully records the greatness of his sorrow, v. 62. NEWCOME.\n\n 192 It has been shown, \u00a7 74, that \u201c_after six days_\u201d may signify on the\n sixth day. But we are not hence to conclude that the phrase has\n _always_ such a signification. Here it means six days complete,\n after the discourse recorded in \u00a7 74. The eight days mentioned by\n St. Luke include that of Peter\u2019s reproof and of the transfiguration;\n which two days Matthew and Mark exclude. Macknight furnishes us with\n the following apposite reference to Tacitus: Hist. i. 29. Piso says,\n _Sextus dies agitur\u2014ex quo\u2014C\u00e6sar adscitus sum;_ and yet, \u00a7 48 of the\n same book, Tacitus speaks of Piso as _quatriduo C\u00e6sar_.\n\n Grotius on Matth. xvii. 1, has another solution; Quod Lucas dicit,\n tale est quale cum vulg\u00f2 dicimus _post septimanam circiter. Nam\n Jud\u00e6os octo dies_ appellasse id quod ab uno sabbato est ad alterum\n apparet, Joan. 20, 26, &c. NEWCOME.\n\n 193 It is remarkable that Luke assigns no reason for this extraordinary\n silence; leaving his narrative in this place imperfect and obscure,\n which an impostor would not have done. It is explained by the\n command of Jesus, related by Matthew and Mark.\n\n 194 The original word is _didrachma_, denoting, not tribute or tax in\n general, but a specific and particular offering which every Jew paid\n to God. See Josephus, Ant. xviii. x. \u00a7 1. This minute accuracy of\n the evangelist is worthy of note, as an indication of veracity.\n\n 195 The twelve apostles and the seventy disciples were commissioned and\n sent forth at different times. Hence the person here alluded to may,\n for aught that appears, have been one of the seventy, not personally\n known to John and to those who were with him. _Letters on Evil\n Spirits_, p. 39.\n\n 196 Here Jesus says, He that is not against us is for us; but in Matth.\n xii. 30, he says, He that is not with me is against me. Grotius\n regards both as proverbial sayings;\u2014Proverbia in utramque partem\n usurpata, veritatem suam habent pro materia cui aptantur;\u2014and\n alludes to similar forms in Prov. xxvi. 4, 5. NEWCOME.\n\n 197 2 Kings iv. 29.\n\n 198 This was near the passover; when Jesus, going to celebrate it at\n Jerusalem, plainly indicated that men ought to worship _there_;\n contrary to the practice of the Samaritans, who, in opposition to\n the Holy City, had set up a temple at Gerazim. Hence the cause of\n their hostility to him as well as to all others travelling in that\n direction _at that season_. This account perfectly harmonizes with\n the respectful deportment of the Samaritans towards him at the time\n of his interview with the woman at Jacob\u2019s well, John iv. 1-42; for\n he was then coming _from_ Judea, and it was not the season of\n resorting thither for any purposes of devotion. John iv. 35. BLUNT,\n Veracity, &c., sect. i. 16.\n\n 199 Lev. xii. 3.\n\n 200 On this day, which was one of great joy and festivity, it was the\n custom of the Jews to fetch water from the pool Siloam, some of\n which they drank with loud acclamations of joy and thanksgiving; and\n some they brought to the altar, in commemoration of the miraculous\n relief of their forefathers, when thirsting in the wilderness; and\n some they brought as a drink-offering to God, to pray for rain\n against the following seed-time. See BENSON\u2019S Life of Christ, p.\n 412. JENNINGS, Ant. p. 495. The existence of this custom, thus\n remotely alluded to, gives great truthfulness to the narrative.\n\n 201 Isa. lv. 1, and lviii. 11, and xliv. 3. Zech. xiii. 1, and xiv. 8.\n\n 202 Ps. lxxxix. 4, and cxxxii. 11. Mic. v. 2.\n\n 203 It is apparent, from various incidental allusions in the\n Evangelists, that it was the habit of our Lord at this period to\n spend his days in Jerusalem, in teaching the people and healing the\n sick, and his nights in the Mount of Olives, in prayer. Yet it is\n nowhere directly asserted; and the manner in which it is slightly\n mentioned or alluded to by the sacred writers, is worthy of\n particular notice, as a proof of their veracity, never met with, in\n works of fiction. Compare Matth. xxiv. 3, and xxvi. 30; Mark xiii.\n 3, and xiv. 26; Luke vi. 12, and xxi. 37, 38, and xxii. 39; John\n viii. 1, 2, and xviii. 1.\n\n 204 Lev. xx. 10. Deut. xxii. 21.\n\n 205 The Romans, in settling the provincial government of Judea, which\n they had conquered, deprived the Jewish tribunals of the power of\n inflicting capital punishments. John xviii. 31. The law of Moses,\n however, condemned adulterers to be stoned to death. \u201cThis woman had\n been caught in the very fact. Jesus must therefore determine against\n the law, which inflicted death; or against the Romans, who suffered\n them not to put any body to death, and who would still less have\n permitted it for such a crime as adultery, which was not capital\n among them.\u2014If he condemned not the adulteress _to death_ when he\n was alone with her, he hereby teaches us to submit to the civil laws\n of the places where we live.\u201d BASNAGE, _Hist. Jud_. lib. v. c. \u00a7 2.\n\n 206 When one was condemned to death, those witnesses, whose evidence\n decided the sentence, inflicted the first blows, in order to add the\n last degree of certainty to their evidence. DUPIN, Trial of Jesus,\n p. 7. SALVADOR, Histoire des Institutions de Moise, &c. Liv. iv. ch.\n ii. p. 76.\n\n 207 John vii. 28, is consistent with John viii. 14. \u201cYe both know my\n transactions among you, and whence, as a man, I derive my descent;\n (ch. vi. 42,) and yet there is a sense in which ye know not whence I\n am, as I came not,\u201d _&c. Kai_ is used in the same manner, Matth. ix.\n 19. _And yet wisdom_, &c. See also John ix. 30. In this latter sense\n (ch. viii. 14,) the Jews knew not whence Jesus came, knew not his\n divine mission, and that he would return to the Father at his\n ascension. NEWCOME.\n\n 208 Deut. xvii. 6, and xix. 15.\n\n 209 The Jews who are said to have believed on Jesus (John viii. 30) are\n not the same with those whom our Lord accuses of seeking to kill\n him, ver. 40, nor with those who insulted him, ver. 48, &c.,\n although these are not distinguished from the others in the\n narrative of John, who always mentions the Jews indiscriminately as\n speaking with Jesus. Cler. Harm. 528. NEWCOME.\n\n 210 Deut, vi. 5. Lev. xix. 18, and xviii. 5.\n\n 211 The professional reader will not fail to observe the wisdom of this\n reply. The lawyer sought to learn from Jesus the terms of the\n condition on which eternal life could be attained; and was made to\n answer for himself that, by the law, it was attainable by nothing\n short of the highest degree of love, to God and to his neighbour.\n The lawyer thus was reminded, out of his own code, that, this being\n a condition precedent, he could have no title to that which was\n promised, unless he fully performed every part of the condition; and\n that in this sense, whosoever offended in one point, or was\n deficient in performing any part of the condition, was guilty of\n all\u2014lost the benefit of all. If he murmured at the hardship of\n losing the reward of all the good deeds he had done, merely for the\n omission to do a little more; the well-known rule of law and of\n reason would teach him that nothing is to be allowed for acts of\n past performance of a condition precedent, unless they are\n beneficial to the party for whom they are performed.\n\n 212 A note of minute accuracy in the historian, Jericho being situated\n in the plain or valley of Jordan, and Jerusalem being among the\n mountains of Judea.\n\n 213 An incidental and very natural allusion to the well-known custom of\n that country. For in those hot regions, men travel in the cool of\n the evening and night, and rest in the daytime; looking for\n refreshment, if they are not among total strangers, to the\n hospitality of friends.\n\n 214 Ps. lxxxii. 6. Ex. xxii. 7, seq.\n\n 215 Ps. lxix. 25. Jer. xii. 7, and xxii. 5.\n\n 216 Gen. vii. 4, 7.\n\n 217 Gen. xix. 15, seq.\n\n 218 Gen xix. 26.\n\n 219 The two Evangelists go on to relate our Lord\u2019s observations about\n divorce and marriage; they agree in substance, which is sufficient;\n though they differ in the form of the dialogue, neither adhering\n scrupulously to the exact manner in which the words passed, though\n we may learn it, by comparing both. Thus Matt. v. 9, reduces to a\n plain assertion, what Mark informs us was a reply to an inquiry made\n by the disciples apart. Or, we may suppose with Le Clerc, that this\n assertion was first advanced to the Pharisees, and then repeated to\n the disciples. NEWCOME.\n\n 220 Gen. i. 27.\n\n 221 Gen. ii. 24.\n\n 222 Deut. xxiv. 1.\n\n 223 The practice of divorcing the husband, unwarranted by the law, had\n been introduced, as Josephus informs us, (Antiq. XV. vii. 10,) by\n Salome, sister of Herod the Great, who sent a bill of divorce to her\n husband Costobarus; which bad example was afterwards followed by\n Herodias and others. Campbell. This natural allusion to an existing\n illegal custom is in perfect harmony with the whole history, it\n being true; but it seldom if ever has a parallel in the annals of\n forgery.\n\n 224 Ex. xx. 12, seq. Lev. xix. 18.\n\n 225 As all three came to Jesus, the action of the sons expressed, that\n they joined in the petition uttered by the mother. They are\n therefore represented as saying what was said with their consent,\n and probably by their suggestion. Luke xix. 11, will show how\n suitable this request was to the time, according to the ideas of our\n Lord\u2019s disciples. NEWCOME.\n\n 226 According to St. Mark, Jesus comes to Jericho; by which may be meant\n that he is a temporary inhabitant of that city. See Mark vi. 1, and\n viii. 22. Jesus therefore may be represented, (Matt. xx. 29; Mark x.\n 46,) not as _finally leaving_ Jericho for Jerusalem, but as\n _occasionally going out_ of Jericho; in which city he had made some\n abode, it matters not for how few days. See Mark xi. 19. Jericho was\n a very considerable city; and we do not read that it was visited by\n our Lord at any other time. We may therefore suppose that Jesus,\n accompanied by his disciples and the multitude, and intent on his\n great work of propagating the gospel, went out of this city, knowing\n that a fit occasion of working a miracle would present itself; and\n that on his return, as he drew nigh unto Jericho, (Luke xviii. 35,)\n he restored the blind men to sight. It is likewise probable that\n Jesus, having given this proof of his divine mission, or foreseeing\n that so great a miracle would create too much attention in the\n people, prudently and humbly passed through Jericho on his return to\n it, (Luke xix. 1,) and continued his journey to Jerusalem.\n\n As to the remaining difficulty, that Matthew mentions two blind men,\n and the other Evangelists only one, I must refer to Le Clerc\u2019s\n maxim, before quoted; (see \u00a7 57, note): adding that Bartimeus may\n have been the more remarkable of the two, and the more eminent for\n his faith in Jesus. NEWCOME.\n\n 227 Here is a fine allusion to historical facts, first observed by Le\n Clerc. \u201cThus Herod the Great solicited the kingdom of Judea at Rome,\n (Jos. Antiq. Jud. XIV. xiv. 4, 5; XV. vi. 6, 7,) and was appointed\n king by the interest of Anthony with the senate; and afterwards he\n sailed to Rhodes, divested himself of his diadem, and received it\n again from Augustus. In like manner his sons Archelaus and Antipas\n repaired to the imperial city, that they might obtain the kingdom on\n their father\u2019s death; and we read, (Jos. Antiq. Jud. XIV. xi. 1, and\n xiii. 2,) that the Jews sent an embassy thither, with accusations\n against Archelaus.\u201d NEWCOME, Obs. on our Lord, p. 83.\n\n 228 Zech. ix. 9.\n\n 229 Thus acknowledging him to be their king; for this was a custom\n observed by the people when they found that God had appointed a man\n to the kingdom. When Jehu was anointed King by Elisha the prophet,\n at the command of God, and his captains knew what was done, _every\n man took his garment and spread it under him on the top of the\n steps, and blew the trumpets, saying Jehu is king_. 2 King ix. 13.\n A. CLARKE. See JENNINGS, Ant. vol. ii. p. 245. \u201c_Thereon_,\u201d that is,\n on the garments. The princes of Israel were forbidden to multiply\n _horses_ to themselves. Deut. xvii. 16, and xx. 1. This law was\n imposed as a standing mark of distinction between them and other\n nations; and a trial of prince and people, whether they had\n confidence in God their deliverer, who wanted neither horses nor\n footmen to fight his battles. It was observed for near four hundred\n years, until some time in the reign of Solomon; for David himself\n rode on a mule; as did Solomon also on the day of his coronation. 1\n Kings i. 33, 34. See Judges x. 4, and xii. 14; 1 Saml. xxv. 20.\n Subsequently the kings of Israel and Judah violated this command, by\n copying the example of the neighbouring princes in the establishment\n of their cavalry. The displeasure of God for this offence is\n indicated by several of the prophets: Isaiah ii. 6, 7, and xxxi. 1;\n Hosea xiv. 3, and i. 7; Micah v. 10, 11.\u2014In opposition to the\n character of these warlike and disobedient princes, it was predicted\n that Messiah would come as a just king, having salvation;\u2014a\n deliverer\u2014riding upon an ass, after the manner of the ancient\n deliverers of Israel, who came only in the strength and power of the\n Lord. Zech. ix. 9. See Bishop SHERLOCK\u2019S Dissert. IV. MICHAELIS,\n vol. ii. pp. 439-449.\n\n 230 Ps. viii. 3.\n\n 231 Ps. cxviii. 26.\n\n 232 Isa. lvi. 7. Jer. vii. 11.\n\n 233 Matth. xxi. 20, _the disciples_. Mark xi. 21, _Peter_. These may be\n thus reconciled. Peter addresses himself to Jesus: the disciples\n turn their attention to the object; Jesus addresses all. Or, Peter\u2019s\n remark may be attributed to all the disciples. See \u00a7 141. NEWCOME.\n\n 234 Many servants are sent; some of whom are beaten, some slain, some\n stoned. Here St. Matthew is more circumstantial than the other two\n Evangelists, who mention only one servant as sent, and one of the\n three injurious modes of treatment. Some suppose that this servant\n was chief among the rest.\n\n 235 Here Mark mentions one servant among the others, as stoned wounded\n in the head, and sent away dishonoured; and Luke selects the\n circumstance that that one was beaten. Then Mark and Luke mention a\n third message, about which Matthew is silent. But, \u201cqui pauciora\n memorat, plura non negat.\u201d St. Luke may be understood as saying that\n a mortal wound was inflicted on the third messenger. NEWCOME.\n\n 236 Ps. cxviii. 22.\n\n 237 Isa. viii. 14, seq. Zech. xii. 3. Dan. ii. 34, seq., 44, seq.\n\n 238 In the East, where the fashions of dress rarely if ever change, much\n of their riches consists in the number and splendour of their robes,\n or _caffetans_. Presents of garments are frequently alluded to in\n Scripture. Gen. xlv. 22. 2 Chron. ix. 24. Judges xiv. 12. 2 Kings v.\n 5. Ezra ii. 69. Neh. vii. 70, where \u201cthe Tirshatha gave five hundred\n and thirty priests\u2019 garments.\u201d\n\n Presents were considered as tokens of honour;\u2014not meant as offers of\n payment or enrichment, (1 Sam. ix. 7); and especially presents of\n dresses. 1 Sam. xviii. 4. Luke xv. 22. _Tavernier_, p. 43, mentions\n a _nazar_, whose virtue so pleased a king of Persia, that he caused\n himself to be disappareled, and gave his own habit to the _nazar_,\n which is _the greatest honour a king of Persia can bestow on a\n subject_.\n\n Such presents are given by kings on great occasions, especially at\n the marriages of their children. The Sultan Achmet, at the marriage\n of his eldest daughter, \u201cgave presents to above 20,000 persons.\u201d\n Knolles\u2019s Hist. of the Turks, p. 1311. So Ahasuerus \u201cgave gifts,\n _according to the state of the king_.\u201d Esth. ii. 18.\n\n The king gives his garment of honour _before_ the wearer is admitted\n into his presence;\u2014De la Mottraye\u2019s Trav. p. 199; (Does this\n illustrate Zech. iii. 3, 4?)\u2014and would resent it if any, having\n received robes of him, should appear in his presence without wearing\n these marks of his liberality. And to refuse such favours, when\n offered, is considered as one of the greatest indignities. Sir John\n Chardin relates an instance where such a refusal cost a vizier his\n life. See 4 CALM. DICT. pp. 64, 126, 514.\n\n 239 Deut. xxv. 5.\n\n 240 Ex. iii. 6.\n\n 241 Here is a minute indication of St. Luke\u2019s veracity, derived from his\n medical profession. No other Evangelist records this remark; but it\n would not be likely to escape the notice of a physician. See on Luke\n xxii. 44.\n\n 242 Deut. vi. 4, 5.\n\n 243 Lev. xix. 18.\n\n 244 Ps. cx. 1.\n\n 245 Gen. iv. 8. 2 Chron. xxiv. 20-22.\n\n 246 Ps. lxix. 26. Jer. xii. 7, and xxii. 5.\n\n 247 Ps. cxviii. 26.\n\n 248 2 Sam. vii. 13. Ps. lxxxix. 30, 37; cx. 4.\n\n 249 Is. liii. 1.\n\n 250 Is. vi. 10.\n\n 251 Is. vi. 1, seq.\n\n 252 No imposter would have warned his followers, as Jesus did, of the\n persecutions they would have to submit to.\n\n 253 Danl. ix. 27.\n\n 254 Is. xiii. 9, 10. Joel iii. 15.\n\n 255 Gen. vii. 4, seq.\n\n 256 Interrogatively and sarcastically. That is, Was such thy wicked\n opinion? Then \u201cout of thine own mouth will I judge thee;\u201d thou\n oughtest to have acted according to that opinion. Bp. SUMNER, _in\n loc_.\n\n 257 In St. John, Judas alone murmurs; in St. Matthew, the disciples have\n indignation; or, as St. Mark expresses it, some have indignation\n among themselves. Dr. Lardner says, Serm. v. 2, p. 316, \u201cIt is well\n known to be very common with all writers, to use the plural number\n when one person only is intended. Nor is it impossible that others\n might have some uneasiness about it, though they were far from being\n so disgusted at it as Judas was. And their concern for the poor was\n sincere; his was self-interested, and mere pretence.\u201d See also\n Grotius _in loc_. NEWCOME.\n\n 258 It is nowhere asserted that the unction was of Jesus\u2019s head _only_,\n or of his feet _only_. Both actions are consistent; and St. John, in\n his supplemental history, may very well have added the respectful\n conduct of Mary, that, after having anointed Jesus\u2019s head, she\n proceeded to anoint his feet, and even to wipe them with her hair.\n Newcome.\n\n 259 The other Evangelists mention that indignation was caused by the\n supposed waste of the ointment: John fixes it upon Judas. That Judas\n went to the High Priest\u2019s on the evening or night of our Wednesday,\n may be collected from Matth. xxvi. 14, 17, and the parallel places;\n and he seems to have acted partly from disgust at what had passed.\n The story has a remarkably apt connection with the preceding and\n subsequent history. The Jewish rulers consult how they may take\n Jesus by craft, and without raising a tumult among the people. An\n incident happens, which offends one of Jesus\u2019s familiar attendants,\n who immediately repairs to the enemies of Jesus, and receives from\n them a bribe to betray him in the absence of the multitude. Newcome.\n\n 260 Here is a very natural, yet incidental recognition of a rule,\n universally respected among the Jews, that this feast was to be\n celebrated not alone, but by companies of not less than ten persons.\n See JOSEPHUS, Bell. Jud. vi. ix. \u00a7 3. BLUNT, Veracity, &c. Sect. ii.\n 8.\n\n 261 Ps. xli. 10.\n\n 262 Zech. xiii. 7.\n\n 263 The other Evangelists simply say, Before the cock crow.\u2014It is\n observed, that the cock crows about midnight: and about the fourth\n watch, or about three in the morning, when that watch began. When\n _gallicinium (cock-crowing)_ stands alone, it means this latter\n time, which is referred to, Aristoph. Eccles. 390, Juv. Sat. ix.\n 107. The four Evangelists therefore denote the same time,\u2014sc.\n galliciniis secundis, as Ammianus expresses it, 1. 22; and any part\n of the period thus marked out may be understood. See BOCHART de\n anim. pars, 2d. 119, and GROTIUS on Matth. xxvi. 34. NEWCOME.\n\n 264 In the animated language of the prophets, their predictions are\n often announced under the form of commands. The prophet Isaiah, in\n the sublime prediction he has given us of the fate of the king of\n Babylon, thus foretells the destruction of his family:\u2014_Prepare\n slaughter for his children_, &c. Isa. xiv. 21. The prophet Jeremiah\n in like manner foretells the approaching destruction of the children\n of Zion: _Call for the mourning women, that they may come: and send\n for cunning women; and let them make haste, and take up a wailing_,\n &c. Jer. ix. 17, 18. There, matter of sorrow is predicted, by\n commanding the common attendants on mourning and lamentation to be\n gotten in readiness; here, warning is given of the most imminent\n dangers, by orders to make the customary preparation against\n violence, and to account a weapon more necessary than a garment.\n CAMPBELL, _in loc_.\n\n 265 Isa. liii. 12.\n\n 266 This account of the institution of the Lord\u2019s Supper is corroborated\n by that of Paul, in 1 Cor. xi. 23-25, which is usually inserted by\n Harmonists in this place as parallel testimony; but as the plan of\n this work leads me to deal with the four Gospels alone, the\n insertion of other parts of Scripture in the text, here and\n elsewhere, is omitted.\n\n 267 The Evangelists have determined, by some general expressions, the\n order of the following events between the sitting down to the\n paschal supper, and the going to Gethsemane. Before the eating of\n the paschal lamb, Jesus rises from supper to wash the disciples\u2019\n feet. John xiii. 1, 4. While they are eating, a declaration is made\n of Judas\u2019s treachery, and the bread is instituted, Matt. xxvi. 21,\n 26. See also Mark. After, the cup is instituted, Luke xxii. 20; 1\n Cor. xi. 25. But as to the particular and precise order of the facts\n and discourses during this period, Pilkington\u2019s words relating to\n one of them are applicable to all. \u201cIt is observable that St. Luke\n mentions the institution of the communion before the declaration of\n Judas\u2019s treachery; whereas the other Evangelists place these in a\n different order. But it is a liberty I think very allowable in any\n historian, to neglect taking notice of the exact order of all the\n facts, when he is only giving a general account of what was done at\n a certain time. And if so, whichsoever was the true successive\n order, there can be no just imputation upon any of the Evangelists\n for neglecting to observe it in the narration.\u201d Harm. p. 52.\n NEWCOME.\n\n 268 The use of the word _testament_, (_diatheke_,) in a sense involving\n also the idea of a _covenant_, and in connexion with the\n circumstances of a compact, has greatly perplexed many English\n readers of the Bible. The difficulty occurs in Matt. 26, 28, and the\n parallel places, where our Lord employs the word _testament_, or\n last will, in connexion with the sacrificial shedding of his own\n blood; a ceremony which, by means of a suitable animal, usually was\n adopted among the ancients, upon the making of the most solemn\n engagements; and instead of which, the mutual partaking of the\n sacrament of the Lord\u2019s Supper, by the contracting parties, was\n substituted among Christians in later times. The same embarrassment\n occurs, perhaps in a greater degree, in the exposition of several\n passages in the eighth and ninth chapters of the Epistle to the\n Hebrews, (manifestly written by a profound lawyer, be he Paul or\n Apollos), where he uses language applicable indifferently both to a\n covenant _inter vivos_ and a last will. For with us, a testament is\n simply a declaration of the last will of the testator, in regard to\n the disposition of his property after his decease, irrespective of\n any consent, or even knowledge, at the time, on the part of him to\n whom the estate is given; while a covenant requires the mutual\n consent of both parties, as essential to its existence. The one is\n simply the _ultima voluntas_ of an individual, the other is the\n _aggregatio mentium_ of both or all.\n\n The solution of this difficulty belongs rather to theologians, whose\n province it is by no means intended here to invade; but perhaps a\n reference to the laws and usages in force in Judea in the times of\n our Saviour and his Apostles may furnish some aid, which a lawyer\n might contribute without transgressing the limit of his profession.\n\n It is first to be observed that the municipal laws of Greece and\n Rome were strikingly similar; those of Greece having been freely\n imported into the Roman jurisprudence. In like manner, the\n similarity of the Grecian laws and usages with those extant in Asia\n Minor, indicated a common origin; and thus, what Greece derived from\n Egypt and the states of Asia Minor, these states, after many ages,\n received again as the laws of their Roman masters. It should also be\n remembered that Palestine had been reduced to a Roman province some\n years before the time of our Saviour; long enough, indeed, to have\n become familiar with Roman laws and usages, even had they been\n previously unknown; and that Paul, to whom the Epistle to the\n Hebrews is generally attributed, was himself a thorough-bred lawyer,\n well versed in the customs of his country, whether ancient or\n modern. Among those nations, the civil magistrate often exercised\n the functions of the priesthood, these dignities being in some\n respects identical; and thus, whatever was transacted before the\n magistrate, might naturally seem to partake of the character of an\n act of religion. Covenants were always made with particular\n formalities, and to those of graver nature, religious solemnities\n were often superadded. They were frequently confirmed by an oath,\n the most solemn form of which was taken standing before the altar;\n and whosoever swore by the altar, swore by the sacrifice thereon,\n and was held as firmly bound as though he had passed between the\n dismembered parts of the victim. Of the latter kind was the oath, by\n which God confirmed his covenant with Abraham (Gen. xv.) when the\n visible light of his presence passed between the pieces which the\n patriarch had divided and laid \u201ceach piece one against another.\u201d\n\n With these things in view, we may now look at some of the modes of\n transferring property, practised by the nations alluded to.\n\n Among the methods of alienation or sale of property by the owner, in\n his lifetime, was that which in the Roman law was termed\n _mancipatio_; a mode by which the vendor conveyed property to the\n purchaser, each party being present, either in person or by his\n agent, representative, or factor. Five witnesses were requisite, one\n of whom was called _libripens_, or the balance-holder. This form had\n its origin in the sale of goods by weight, but was gradually\n extended to all sales; and the practice was for the buyer to strike\n the balance with a piece of money called a _sestertius_, which was\n immediately paid over to the vendor as part of the price; and hence\n the expression _per \u00e6s et libram vendere_.\n\n Wills or testaments were made with great solemnity. One method among\n the Romans, probably common, in its principal traits, to the other\n nations before mentioned, was termed the testament _per \u00e6s et\n libram_, it being effected in the form of a sale. This mode seems to\n have been resorted to whenever the estate was given to a stranger,\n (_h\u00e6res extraneus_,) to the exclusion of the _h\u00e6res suus_, or\n _necessarius_, or, as we should say, the heir at law; and it was\n founded on the purchase of the estate by the adopted heir, who\n succeeded to the privileges of the child. The forms of a sale by\n _mancipatio_ were therefore scrupulously observed; the presence and\n agreement of the purchaser, either in person or by his\n representative or negotiator, being necessary to its validity. The\n reason for requiring this form was because it _involved a covenant_\n on the part of the adopted heir or legatee, by which he became bound\n to pay all the debts of the testator. Having entered into this\n covenant, he had the best possible title in law to the inheritance,\n namely, that of a purchaser for a valuable consideration. Among the\n Greeks, and probably among the Romans also, this was transacted in\n the presence of a magistrate, who sanctioned it by his sentence of\n approval. This was the most ancient form of a will; and it does not\n seem to have been abrogated until the time of Constantine.\n\n Now, when our Saviour speaks of the _new testament in his blood_, or\n of his _blood of the new testament_, and when Paul uses similar\n forms of expression may not the figure have reference to the custom\n above stated? And if so, may not this custom guide us to the true\n meaning of the words? Does it intimate to us that the promised\n inheritance was first given to man, as it were by a testament in\n this ancient form, upon a covenant of _his own perfect obedience_ to\n every part of the law of God; that having broken this covenant, his\n title became forfeited; that the inheritance was afterwards\n promised, in the same manner, to every one, Jew or Gentile, upon a\n new covenant and condition, namely of a true _faith_ in Christ; a\n faith evinced in the fruits of a holy life; that this inheritance by\n a new testament and covenant was negociated, as it were, and\n obtained for man by the mediation of Jesus Christ, (\u201cthe mediator of\n the new testament,\u201d Heb. 9. 15,) as the representative of all who\n should accept it by such faith, and their surety for the performance\n of its conditions; that it was purchased by _his_ obedience and\n solemnized by the sacrifice of himself as the victim?\n\n This solution is suggested with much diffidence. That it carries\n these passages clear of all difficulty is not pretended. The very\n nature of the subject renders it difficult of illustration by any\n reference to human affairs; and the embarrassment is proportionally\n increased, whenever the simile is pressed beyond its principal point\n of resemblance.\n\n See Ayliffe\u2019s Pandect, pp. 349, 393, 367-369. Book iii. tit. xii.\n xv. Leges Attic\u00e6, De Testamentis, &c. tit. vi. S. Petit. Comm. in\n Leges Attic. p. 479-481. Justin, Inst. lib. 2. tit. 10, \u00a7 1. Ibid.\n tit. 19, \u00a7 5, 6. Cooper\u2019s Justinian, p. 487. Cod. lib. 6. tit. 23,\n 1. 15. Fuss\u2019s Roman Antiq. ch. 1, \u00a7 87, 97, 103, 107, 183.\n Michaelis, LL. Moses, vol. 4, art. 302. Bp. Patrick, quoted in\n Bush\u2019s Illustrations, p. 254.\n\n 269 Ps. lxix. 5.\n\n 270 Ps. xli. 9, and cix. 8, 17.\n\n 271 The strangeness of such a profusion of blood has been urged, first,\n against the probability, and then against the truth, of the\n narrative. But learned men have related instances of mental agony so\n great as to force the blood through the pores; and if this has ever\n occurred, it may well be believed to have occurred in the present\n case. See _Bloomfield_ and _A. Clarke_, in loc. It should be\n observed, however, that Luke does not directly affirm that it was\n blood. He only _compares_ the sweat to that of blood, using a term\n of similitude, (_quasi_ grumi sanguinis\u2014_Beza_; _tanquam_\n demissiones sanguinis\u2014_Tremellius_; sicut gutt\u00e6 sanguinis\u2014_Vulg_.\n and _Molinaus_;) which may signify no more than that the drops of\n sweat were as large as drops of blood, which, from its viscidity,\n are very large.\n\n 272 No other Evangelist mentions the cause of their slumber, except\n Luke, who ascribes it to their sorrow. It is observable, that Luke\n was a physician, (Col. iv. 14,) and therefore well knew that deep\n mental distress frequently induced sleep. To this cause may perhaps\n be referred the fact, that persons condemned to die are often waked\n from sound sleep by the executioner. The internal evidence here\n afforded of the truth of Luke\u2019s narrative, is corroborated by his\n notice of the bloody sweat, ver. 44, and of the miraculous healing\n of the ear of Malchus, ver. 51; facts which are not related by any\n other Evangelist, but which would naturally attract the attention of\n a physician.\n\n 273 Gen. ix. 6.\n\n 274 In the order of events, Jesus first voluntarily discriminates\n himself; after which Judas gives the agreed sign to his enemies.\n Newcome.\n\n 275 Lenfant and Bp. Pearce think that Peter was named by John, because\n he was then dead; and that he was not named by the other Evangelists\n because when they wrote he was living, and the action might have\n subjected him to public justice, or at least to reproach. NEWCOME.\n\n 276 Here is a minute indication of veracity, which would have been lost\n upon us but for the narrative of John. Matthew only states the fact\n that the maid in the porch recognized Peter as one of the disciples\n of Jesus; but John (xviii. 16,) informs us how she knew him to be\n so; namely, because he was brought in by John, who was a frequent\n guest at the house of her master the high priest. BLUNT, Veracity\n &c., Sect. i. 12, 18.\n\n 277 Probably by way of compliment to the past high priest who was also\n the father-in-law of Caiaphas. If this circumstance never happened,\n it is difficult to discover how the introduction of it could serve\n the purposes of fiction. See Roberts, Light Shining, &c. pp. 171,\n 172.\n\n 278 The seeming contradiction between Luke, who relates that it _was a\n man_ who charged Peter with being a follower of Jesus, and Matthew\n and Mark who state that he was accused by _a maid_, is reconciled by\n attending to the narrative of John, (xviii. 25,) who writes, \u201c_They\n said_.\u201d Whence it appears that there were several who spake on this\n occasion, and that each Evangelist refers to the accusation which\n made the deepest impression on his own mind. See MICHAELIS and Bp.\n MIDDLETON, cited in 4 HORNE\u2019S _Introd_. p. 258, note 1.\n\n 279 Matthew and Mark relate Peter\u2019s denials of Christ after his\n condemnation, and the insults consequent upon it. It is plain that\n they happened while the High Priest and council were sitting in\n judgment. But instances of recurring in this manner to what had been\n omitted in its proper place are common in the Gospels; and in this\n place the thread of the narration is preserved unbroken.\n\n It having been expressly mentioned by each Evangelist, that Peter\n would _thrice_ deny Jesus, we may conclude that each has related the\n _three_ denials which Jesus foretold.\n\n _Peter\u2019s first denial_. Peter was _without_, or _beneath_, in the\n hall of Caiaphas\u2019s house. Dr. Scott, on Matth. xxvi. 3, observes\n that _aule_ signifies an house, (Luke xi. 21,) and that emphatically\n it signifies the king\u2019s house, or palace. But in Luke xxii. 55, it\n seems to signify a spacious apartment, probably the High Priest\u2019s\n judgment-hall. It was the place in which Jesus stood before the High\n Priest, (Luke xxii. 61,) and had an _atrium_ or _vestibulum_ at its\n entrance. This was an unfit place for the tribunal of the High\n Priest at such an hour, (John xviii. 18.) Sir John Chardin says, \u201cIn\n the lower Asia the day is always hot; and in the height of summer\n the nights are as cold as at Paris in the month of March.\u201d It\n remains therefore that we understand it of a spacious chamber, such\n as Shaw mentions, Travels, 4to. pp. 207, 8.\n\n Peter was not in the _higher_ part, where Jesus stood before the\n High Priest; but _without_ that division of the hall, and in the\n _lower_ part, with the servants and officers. The damsel, who kept\n the door, had entered into the hall when she charged Peter.\n\n _Peter\u2019s second denial_. Peter, having once denied Jesus, naturally\n retired from the place where his accuser was, to the vestibule of\n the hall, (Matt. xxvi. 71); and it was the time of the first\n cock-crowing, or soon after midnight. After remaining here a short\n time, perhaps near an hour, another damsel sees him, and says to\n those who were standing by in the vestibule, that he was one of\n them. Peter, to avoid this charge, withdraws into the hall, and\n stands and warms himself, (John xviii. 25.) The damsel, and those to\n whom she had spoken, follow him; the communication between the\n places being immediate. Here a _man_ enforces the charge of the\n damsel, according to Luke; and _others_ urge it according to John,\n (though by him the plural may be used for the singular,) and Peter\n denies Jesus vehemently.\n\n _Peter\u2019s third denial_. Peter was now in the hall. Observe Matt.\n xxvi. 75, and Luke xxii. 62. He was also within sight of Jesus,\n though at such a distance from him that Jesus could know what passed\n only in a supernatural way. About an hour after his second denial,\n those who stood by founded a charge against him on his being a\n Galilean, which, Luke says, one in particular strongly affirmed,\n (though here Matthew and Mark may use the plural for the singular,)\n and which, according to John, was supported by one of Malchus\u2019s\n relations. This occasioned a more vehement denial than before; and\n immediately the cock crew the second time. The first denial may have\n been between our twelve and one; and the second between our two and\n three. We must further observe, that Matt. xxvi. 57, lays the scene\n of Peter\u2019s denials in the house of Caiaphas; whereas the\n transactions of John xviii. 15-23 seem to have passed in the house\n of Annas. But John xviii. 24 is here transposed to its regular\n place, with Le Clerc. NEWCOME.\n\n 280 Matthew alone states this fact; and he states nothing in explanation\n of it. The other Evangelists add another fact, which shows that the\n Jews were quite consistent in asking him to designate who struck\n him, namely, that they had previously \u201cblindfolded him.\u201d Now the\n omissions of particulars are characteristic of one to whom it never\n occurs that they are wanted to make his statement credible, but who,\n conscious of his own integrity, states his facts and leaves them to\n their fate; and they cannot fairly be accounted for, upon any other\n supposition than the truth of the narrative. BLUNT, Veracity, &c.,\n _sec_. i. 10.\n\n 281 Jesus seems here almost to have challenged inquiry into the assault\n so lately committed by Peter upon the servant of the high priest.\n St. Luke, however, states a fact which accounts for their not making\n such inquiry, ch. xxii. 51. _He touched his ear and healed him_. An\n inquiry into the truth would have frustrated the malicious purpose\n of the enemies of Jesus, by proving his own compassionate nature,\n his submission to the laws, and his miraculous powers. Blunt,\n Veracity, &c., sect. i. 19.\n\n 282 Here is an obscure intimation that neither Pilate nor Herod were\n residents of Jerusalem; and the manner of the insinuation deserves\n notice, as a mark of conscious veracity in the narrator. Now it\n appears from Josephus, that this Herod was the very opposite of his\n successor, Herod Agrippa; the former being partial to the Greeks,\n and a hater of the Jews; while the latter so loved the Jews that he\n took pleasure in constantly dwelling at Jerusalem. It is therefore\n evident that Herod\u2019s presence at Jerusalem at this time was merely\n casual; as that of Pilate certainly was, the Roman governors\n residing at C\u00e6sarea. See Josephus, Ant. xviii. iv. \u00a7 1.-xix. vii. \u00a7\n 3.-xx. iv. \u00a7 4. BLUNT, Veracity, &c., sect. II. 11.\n\n 283 The accuracy of Luke, as a man of education, is observable in this\n statement of the formal judgment pronounced by Pilate, which is only\n implied in the narratives of the other Evangelists.\n\n 284 The apparent contradiction between John and Mark, (ch. xv. 25,) who\n mentions the third hour, is reconciled by Dr. Campbell, in a\n critical note upon the force of the expressions in the original,\n which he interprets as equivalent to saying, in the one case, that\n it was past _three_, and in the other, that it was _towards six_.\n See CAMPBELL, _in loc_.\n\n 285 The passage here quoted is found in the prophecy of Zechariah, and\n not in Jeremiah. Dr. Lightfoot says, that anciently among the Jews\n the Old Testament was divided into three parts. The first, beginning\n with the law, was called _The Law_. The second, beginning with\n Psalms, was called _The Psalms_. The third, beginning with the\n prophecy of Jeremiah, which anciently stood first, was called\n _Jeremiah_, under which name all quotations from the prophets were\n made. See A. CLARKE, _in loc._ JENNINGS, Jewish Antiq. pp. 594, 595.\n Others account for the apparent error in Matthew\u2019s quotation, by\n supposing that he omitted the name of the prophet, as he frequently\n did in his citations of scripture, and that the name of Jeremiah was\n inserted by a subsequent copyist. 1 HORNE\u2019S _Introd_. p. 582.\n\n 286 Zech. xi. 12, seq. Jer. xxxii. 6, seq.\n\n 287 Clement of Alexandria and Jerome both relate that Mark wrote this\n Gospel at _Rome_, and we find in Romans xiv. 13, that a disciple\n named Rufus, of considerable note, resided in that city. Admitting\n that both Mark and Paul speak of the same person, which is highly\n probable, as they refer to the same period of time and to a disciple\n of distinction, there is an evident consciousness of veracity in the\n Evangelist, in making this reference to Rufus, then living among\n them, since he could not but have known the particulars of the\n crucifixion, in which his own father was so intimately concerned.\n BLUNT\u2019S Veracity, &c., sect. i. 14. See also EUSEBIUS, lib. 2, ch.\n 15.\n\n 288 Is. liv. 1.\n\n 289 Hos. x. 8.\n\n 290 Ps. xxii. 19.\n\n 291 As to the title itself, the precise working may have differed in the\n different languages; and MSS. represent it differently.\n\n But the same verbal exactness is not necessary in historians, whose\n aim is religious instruction, as in recorders of public\n inscriptions. It is enough that the Evangelists agree as to the main\n article, \u201c_the King of the Jews_,\u201d referred to, John xix. 21. That\n their manner is to regard the sense, rather than the words, appears\n from many places. Compare Matt. iii. 17, and ix. 11, and xv. 27, and\n xvi. 6, 9, and xix. 18, and xx. 33, and xxi. 9, and xxvi. 39, 64,\n 70, and xxviii. 5, 6, with the parallel verses in this Harmony.\n Compare also John xi. 40, with ver. 23, 25. One of the most solemn\n and awful of our Lord\u2019s discourses is, in some parts, variously\n expressed. See Matt. xxvi. 28, Mark xiv. 24, Luke xxii. 20, 1 Cor.\n xi. 25. Now as each of these writers has, beyond all doubt,\n faithfully represented the meaning of Christ, we see that it might\n be truly done in different words, or in a different form of the same\n words. His sentences also, sometimes admitted a difference of\n arrangement; for the order in which two sentences, or the several\n members of the same sentence, are disposed by St. Matthew, is, in\n several places, inverted by St. Mark. And with regard to his\n actions, though the most material parts of whatever they were going\n to relate must command their attention, yet there was no such\n superior attraction in one specific number and order of secondary\n circumstances, as could turn their thoughts absolutely and\n exclusively to them. This is plain from instances to the contrary.\n One Evangelist is sometimes distinct, while another is concise; and\n describes what the other passes over. TOWNSON, pp. 60-1.\n\n We may reasonably suppose St. Matthew to have cited the Hebrew,\u2014St.\n John the Greek,\u2014and St. Mark the Latin, which was the shortest, and\n without mixture of foreign words. St. Mark is followed by St. Luke;\n only that he has brought down \u201cTHIS IS\u201d from above, as having a\n common reference to what stood under it. NEWCOME.\n\n 292 Is. liii. 12.\n\n 293 We have here an incidental allusion to a practice well known at that\n time. The malefactor about to be crucified, having borne his own\n cross to the place of execution, was stripped, and made to drink a\n stupefying potion; the cross was then laid on the ground, the\n sufferer distended upon it, and four soldiers, two on each side,\n were employed in driving four large nails through his hands and\n feet. For this service they had a right to his clothes as a\n perquisite. See Dr. Harwood\u2019s Introd., cited in Horne\u2019s _Introd_.,\n vol. i. pp. 94, 95.\n\n 294 Ps. xxii. 7, 8.\n\n 295 Here the common drink of the Roman soldiers is offered by them to\n Jesus on the cross, while they are deriding him; which is a\n different act from that in Matt. xxvii. 34, 48, as appears by the\n place assigned to it. NEWCOME\n\n 296 What was true of only one of the malefactors is attributed to both\n in the concise relations of Matthew and Mark; the plural being often\n used in the Gospels for the singular. This the Evangelists\n themselves show in some instances. Compare Mark vii. 17, and Matt.\n xv. 15; Mark v. 31, and Luke viii. 45; Matt. xiv. 17, and Mark vi.\n 38, Luke ix. 13, John vi. 8, 9; Matt. xxvi. 8, and Mark xiv. 4, John\n xii. 4; Matt. xxiv. 1, and Mark xiii. 1; Matt. xxvii. 37, and John\n xix. 19; Matt. xxvii. 48, and Mark xv. 36, John xix. 29. See also\n Luke xxii. 67. In the following places, the plural is used, while\n the sense shows that one is spoken of. John xi. 8, Luke xx. 21, 39,\n and xxiv. 5, Matt. xv. 1, 12.\u2014The Evangelists, therefore, when from\n attention to brevity they avoid particularizing, often attribute to\n many what is said or done by single persons; nor does any striking\n peculiarity in the case omitted, lead them to deviate from their\n manner; for instance, the case of Judas, Matth. xxvi. 8, and the\n parallel places. NEWCOME\n\n 297 Ps. xxii. 1.\n\n_ 298 Hil_ or _Hila_ was the old Syriac for _vinegar_. Hence one of the\n bystanders, hearing our Saviour\u2019s exclamation on the cross, thought\n he wanted vinegar to alleviate his thirst, and straightway filled a\n spunge. See BUCHANAN\u2019S _Researches_, p. 153.\n\n 299 The Jews gave a literal interpretation to Mal. iv. 5, expecting\n Elijah to appear in person, as the forerunner of the Messiah; and\n hence they, on this occasion, sneeringly adverted to the want of\n this testimony to the mission of Christ. JONES, _Lect_. 147. This\n incidental allusion to the popular opinion, by Matthew and Mark, may\n be noticed as additional evidence of their veracity.\n\n 300 The objection urged by infidels, upon this passage, against the\n veracity of the Evangelists, from the silence of profane writers\n concerning so remarkable an event, is met and answered by Bp. Watson\n in his Reply to Gibbon, Let. 5. See also HORNE\u2019S _Introd_. Vol. 1.\n p. 210-216. The word translated _earth_, in Luke, is the same which\n is rendered _land_, in the others, and applies equally to both.\n Taken in the latter sense, it may limit the darkness to Judea. But\n the Evangelists do not mention the degree of darkness; if therefore\n it was slight, though it extended over the whole globe, the\n objection of its not being recorded by Pliny or Seneca vanishes at\n once.\n\n 301 Ps. lxix. 22.\n\n 302 This and the parallel verses are reconciled with John xix. 25, by\n the following observation in Wall\u2019s critical notes, p. 116. \u201cMary\n stood as yet, (John xix. 25,) so nigh the cross as to hear what\n Christ said. But at the time of his departure, Matthew, Mark and\n Luke say, the women stood afar off.\u201d See also Watson\u2019s Reply to\n Gibbon, Let. 5, (Evangelical Family Library, Vol. xiv. pp. 276,\n 277.) It is natural to suppose that our Lord\u2019s relations and\n friends, mentioned in John xix. 25, were too much struck with\n commiseration and grief to remain long near the cross; and that they\n would retire from the horror of the concluding scene. NEWCOME.\n\n 303 Here is another of those incidental allusions to existing customs,\n which show the naturalness and veracity of the narrative. Those who\n were crucified by the Romans are said to have been usually exposed\n to the birds of prey; and a guard was set to prevent their friends\n from burying the bodies. The body of Jesus therefore could not be\n obtained for burial, without leave from Pilate; which the\n Evangelists relate was applied for, but without explaining the\n cause.\n\n 304 Ex. xxii. 46. Ps. xxiv. 20.\n\n 305 Zech. xii. 10.\n\n 306 We must not understand this word of the morning light. The Jewish\n sabbath began at six in the morning, before which time our Lord\u2019s\n body was deposited in the tomb. NEWCOME.\n\n 307 The mention of this circumstance by Matthew, and not by the other\n Evangelists, is in perfect keeping with his previous occupation;\n which led him to watch for fraud, in all places where it might be\n perpetrated.\n\n 308 This appearance of Jesus is not alluded to by any other Evangelist;\n but it was a fact well known among the disciples, and is expressly\n stated by Paul, in 1 Cor. xv. 5,\u2014\u201cand that he was seen of Cephas,\n then of the twelve.\u201d\n\n 309 This appearance of Jesus is also affirmed by Paul, in 1 Cor. xv. 5.\n\n 310 Many and perhaps most Harmonists and Commentators refer 1 Cor. xv.\n 6, to this place, where it is related that Jesus was seen of above\n five hundred brethren at once. Such is the opinion of Dr. Robinson\n and Bishop J. B. Sumner, and such seems to have been the opinion of\n Abp. Newcome, Dr. Macknight, and Dr. Pilkington. See NEWCOME, in\n loc. The fact is deemed by some to have an important bearing upon\n the extent of the commission then given or repeated by our Lord; but\n the plan of this work does not require any further notice of the\n question.\n\n 311 This is perfectly consistent with the statement of Luke in Acts i.\n 12, as Bethany was not only the name of a town, but of a district of\n Mount Olivet, adjoining the town. See Watson\u2019s Reply to Gibbon,\n Letter vi. in Evangelical Family Library, Vol. xiv., p. 277.\n\n 312 Harm. p. 525. Can. XII. fin.\n\n 313 Matt. 8: 28, Mark 5: 2. Luke 8: 27.\u2014Matt. 20: 30. Mark 10: 46. Luke\n 18: 35.\n\n 314 Matt. 16: 21. 17: 23. Luke 9: 22. 24: 6, 7. al.\n\n 315 Matt. 28: 63 sq.\n\n 316 Matt. 28: 9.\n\n 317 See also John 21: 4.\n\n 318 See Matt. 26: 32.\n\n 319 1 Cor. 15: 6.\n\n 320 Acts 1: 15.\n\n 321 See Acts 12: 17. 15: 13. 21: 18. Gal. 2: 9, 12 al.\n\n 322 Acts 12: 1.\n\n 323 To this interview belongs also Luke 24: 44.\n\n 324 See John xi. 47-54.\n\n 325 Matt. xxi. 33-46. Mark xxii. 1-12. Luke xx. 9-19.\n\n 326 Deut. xvii. 15.\n\n 327 Matt. xxii. 15-22. Mark xii. 13-17. Luke xx. 20-26.\n\n 328 Tappan\u2019s Jewish Ant. p. 239.\n\n 329 Matt. xxii. 23-33. Mark xii. 18-27. Luke xx. 27-39.\n\n 330 Matt. xxii. 25-40, 46. Mark xii. 28-34.\n\n 331 Exodus xx. 1-7. And God spake all these words, saying, I am the Lord\n thy God, which have brought thee out of the land of Egypt, out of\n the house of bondage. Thou shalt have no other gods before me. Thou\n shalt not make unto thee any graven image, or any likeness _of any\n thing_ that _is_ in heaven above, or that is in the earth beneath,\n or that _is_ in the water under the earth: Thou shalt not bow down\n thyself to them, nor serve them: for I the Lord thy God am a jealous\n God, visiting the iniquity of the fathers upon the children unto the\n third and fourth _generation_ of them that hate me; And shewing\n mercy unto thousands of them that love me, and keep my commandments.\n Thou shalt not take the name of the Lord thy God in vain: for the\n Lord will not hold him guiltless that taketh his name in vain.\n\n 332 Lev. xxiv. 11-16. And the Israelitish woman\u2019s son blasphemed the\n name _of the Lord_, and cursed; and they brought him unto Moses (and\n his mother\u2019s name was Shelomith, the daughter of Dibri, of the tribe\n of Dan): And they put him in ward, that the mind of the Lord might\n be shewed them. And the Lord spake unto Moses, saying, Bring forth\n him that hath cursed without the camp, and let all that heard _him_\n lay their hands upon his head, and let all the congregation stone\n him. And thou shalt speak unto the children of Israel, saying,\n Whosoever curseth his God shall bear his sin. And he that\n blasphemeth the name of the Lord, he shall surely be put to death,\n _and_ all the congregation shall certainly stone him: as well the\n stranger, as he that is born in the land, when he blasphemeth the\n name _of the Lord_, shall be put to death. See A. Clarke on Matt.\n ix. 3.\n\n 333 Deut. xiii. 6-10. If thy brother, the son of thy mother, or thy son,\n or thy daughter, or the wife of thy bosom, or thy friend, which is\n as thine own soul, entice thee secretly, saying, Let us go and serve\n other gods, which thou hast not known, thou, nor thy fathers;\n _Namely_, of the gods of the people which _are_ round about you,\n nigh unto thee, or far off from thee, from the _one_ end of the\n earth even unto the _other_ end of the earth; Thou shalt not consent\n unto him, nor hearken unto him; neither shall thine eye pity him,\n neither shalt thou spare, neither shalt thou conceal him: But thou\n shalt surely kill him; thine hand shall be first upon him to death,\n and afterwards the hand of all the people. And thou shalt stone him\n with _stones_ that he die; because he hath sought to thrust thee\n away from the Lord thy God, which brought thee out of the land of\n Egypt from the house of bondage. Deut. xviii. 20. But the prophet,\n which shall presume to speak a word in my name, which I have not\n commanded him to speak, or that shall speak in the name of other\n gods, even that prophet shall die.\n\n 334 It is true that in the Mishna it is written\u2014\u201cBlasphemus non tenetur,\n nisi expressit Nomen.\u201d Mishna, Pars iv. p. 242. Tractatus de\n Synedriis, cap. 7, \u00a7 5. But these traditions were not written until\n 150 years after the time of our Saviour; and the passage, moreover,\n seems properly to refer to that form of blasphemy which consists in\n evil speaking of the Supreme Being, in a direct manner, rather than\n to the other forms in which this offence, in its larger acceptation,\n might be committed. See Mich\u00e6lis, Comm. Art. 251. Vol. 4, p. 67-70.\n\n 335 Numb. xx. 10, 12.\n\n 336 Numb. xx. 24. Deut. i. 37, and xxxiv. 4, 5.\n\n 337 Is. xlii. 8, and xlviii. 2.\n\n 338 Gen. xli. 16, 25, 28.\n\n 339 Exod. viii. ix. x. per tot.\n\n 340 Deut. xviii. 20.\n\n 341 \u201cNow, therefore, stand and see this great thing, which the LORD will\n do before your eyes.\u201d 1 Sam. xii. 16-18.\n\n 342 \u201cAnd it came to pass, at the time of the offering of the evening\n sacrifice, that Elijah the prophet came near and said, Lord God of\n Abraham, Isaac, and of Israel, let it be known this day that _thou\n art God in Israel_,\u201d &c. 1 Kings xviii. 36-38.\n\n 343 \u201cAnd he took the mantle of Elijah that fell from him, and smote the\n waters, and said, _Where is the Lord God of Elijah?_\u201d &c. 2 Kings\n ii. 14.\n\n 344 \u201c_For thus saith the Lord_, they shall eat and shall leave thereof,\u201d\n &c. 2 Kings iv. 43.\n\n 345 See 2 Kings vi. 16, 17, 18, 20. In some other places, where there is\n no express reference to the power of God, the omission may be\n attributed to the brevity of the narrative; but even in those cases,\n such reference is plainly implied.\n\n 346 Dan. ix. 21, 23, and x. 11, 12. See further, 2 Kings xviii. 30-35,\n and xix. 1-3.\n\n 347 Matt. ix. 2, 3. Luke v. 20, 21.\n\n 348 John x. 31-33.\n\n 349 This view of the Jewish law may seem opposed to that of Dr.\n Campbell, in his Preliminary Dissertation on the Gospels, (Vol. 2,\n Diss. ix. Part 2); but it is evident, on examination, that he is\n discussing the _word blasphemy_, and the propriety of its\n application, taken in its more restricted sense of intentional and\n direct malediction of Jehovah; and not whether the assumption of his\n attributes and authority was or was not a violation of his law. That\n this assumption was a heinous transgression, seems universally\n agreed. The question, therefore, is reduced to this\u2014whether the\n offence was properly _termed_ blasphemy. For the _act_, by whatever\n name it were called, was a capital crime. The Jewish judges of that\n day held it to amount to blasphemy; and in so doing, they do not\n appear to have given to their law a construction more expanded and\n comprehensive than has been given by judges in our own times, to the\n law of treason, or of sedition.\n\n 350 This was judicially and solemnly done by the members of the\n Sanhedrim, rising from their seats, when the crime was testified to.\n Only one witness was permitted to repeat the words; the others\n simply stating that they heard the same which he had related. The\n practice is thus described in the Mishna: \u201cExactis omnibus,\n interrogant vetustissimum testium, dicendo,\u2014_Edissere, quodcumque\n audivisti expresse_. Tum ille hoc refert. Judices autem stant\n erecti, vestesque discerpunt, non resarciendas. Dein secundus\n tertiusque ait,\u2014_Ego idem, quod ille audivi_.\u201d Mishna, Pars 4.\n Tractat. de Synedriis, cap. 7, \u00a7 5. Upon which, Cocceius\n remarks:\u2014\u201cAssurgunt reverenti\u00e6 caus\u00e2. Mos discendarum vestium\n probatur ex 2do Regum, xviii. 37. Hinc nata est regula,\u2014_Qui\n blasphemiam audit, vel ab ipso auctore vel ex alio, tenetur vestem\n discerpere_. Ratio est, ut semper ob oculos et animum versetur\n m\u00e6roris aut indignationis mnemosynon.\u201d Coccej. in loc. \u00a7 11, 12. The\n custom is fully explained, with particular reference to the high\n priest at the trial of Jesus, by Hedenus, _De Scissione Vestium_,\n 38, 42. (In Ugolini Thesauro, tom. xxix, fol. 1025. &c.)\n\n 351 That the Jews understood Jesus to make himself equal with God, is\n maintained by Mr. Salvador, himself a Jew, in his Histoire des\n Institutions de Mo\u00efse et du Peuple H\u00e9breu, Liv. iv. ch. 3, p. 81, of\n which chapter a translation is given at the end of this article. Mr.\n Noah, also a Jew, seems to be of opinion, that Jesus was brought to\n trial under the law in Deut. xiii. 1-11. See his Discourse on the\n Restoration of the Jews, p. 19. But whether he was charged with a\n blasphemous usurpation of the attributes of Deity, or with sedition,\n in inciting the people to serve another god, meaning himself, the\n difference is of no importance; the essence of the offence in both\n cases being the same.\n\n 352 Matt. xxvi. 60-65. This view of the nature of the offence with which\n Jesus was charged, is confirmed by the learned jurist, Chr.\n Thomasius, in his Dissertatio de injusto Pilati judicio, \u00a7 11, 12,\n and by the authors whom he there cites. Dissert. Thomasii. vol. 1,\n p. 5.\n\n 353 John ii. 13-22.\n\n 354 Matt. xxvi. 63-66.\n\n 355 Tacit. Annal. xv. 31. See M. Dupin\u2019s Trial of Jesus, p. 57-59,\n (Amer. Ed.) Chr. Thomasius, Dissertatio de injusto Pilati judicio, \u00a7\n 12, 60. The want of this power was admitted by the Jews, in their\n reply to Pilate, when he required them to judge Jesus according to\n their own law, and they replied, \u201cIt is not lawful for us to put any\n man to death.\u201d John xviii. 31.\n\n This point has been held in different ways by learned men. Some are\n of opinion that the Sanhedrim had power to inflict death for\n offences touching religion, though not for political offences; and\n that it was with reference to the charge of treason that they said\n to Pilate what has just been cited from St. John. They say that,\n though the Sanhedrim had convicted Jesus of blasphemy, yet they\n dared not execute that sentence, for fear of a sedition of the\n people:\u2014that they therefore craftily determined to throw on Pilate\n the odium of his destruction, by accusing him of treason; and hence,\n after condemning him, they consulted further, as stated in Matt.\n xxvii. 1, 2. Mark xv. 1, how to effect this design:\u2014that when Pilate\n found no fault in him, and directed them to take and crucify him,\n some replied, \u201cWe have a law, and by our law he ought to die,\u201d (John\n xix. 7,) to intimate to Pilate that Jesus was guilty of death by the\n Jewish law also, as well as the Roman, and that therefore he would\n not lose any popularity by condemning him. See Zorrius, Hist. Fisci\n Judaici, ch. 2, \u00a7 2, (in Ugolini Thesaur. tom. 26, col. 1001-1003.)\n The same view is taken by Deylingius, De Jud\u00e6orum Jure Gladii, \u00a7 10,\n 11, 12, (in Ugolin. Thesaur. tom. 29, col. 1189-1192.) But he\n concludes that in all capital cases, there was an appeal from the\n Sanhedrim to the Pr\u00e6tor; and that without the approval of the\n latter, the sentence of the Sanhedrim could not be executed. Ibid. \u00a7\n 15, col. 1196. Molin\u00e6us understood the Jewish law in the same\n manner. See his Harmony of the Gospels, note on John xviii. 31. C.\n Molin\u00e6i Opera, tom. 5. pp. 603, 604. But this opinion is refuted by\n what is said by M. Dupin, Trial, &c., \u00a7 8, and by Thomasius, above\n cited.\n\n 356 See M. Dupin\u2019s Trial of Jesus, pp. 55-62. His authorities are\n Loiseau, Godefroy, and Cujas, the two latter of whom he cites as\n follows:\u2014Procurator C\u00e6saris _fungens vice pr\u00e6sidis_ potest\n cognoscere _de causis criminalibus_. Godefroy, in his note (letter\n S) upon the 3rd law of the code, _Ibi caus\u00e6 fiscales_, &c. And he\n cites several others, which I have verified, and which are most\n precise to the same effect. See particularly the 4th law of the\n Code, _Ad. leg. fab. de plag._, and the 2nd law of the Code, _De\n P\u0153nis_.\u2014Procuratoribus C\u00e6saris data est jurisdictio in causis\n fiscalibus pecuniariis, non in criminalibus, nisi quum fungebantur\n _vice pr\u00e6sidum_; ut Pontius Pilatus fuit procurator C\u00e6saris _vice\n pr\u00e6sidis_ in Syria. Cujas, Observ. xix. 13.\n\n 357 Luke xxiii. 2.\n\n 358 John xviii. 38.\n\n 359 Luke xxiii. 5.\n\n 360 Luke xxiii. 10, 11.\n\n 361 Luke xxiii. 13, 14, 15. I regard this judgement as conclusive\n evidence of the innocence of the accused. Pilate\u2019s strenuous\n endeavour to release him instead of Barabbas, and his solemn washing\n his own hands of the guilt of his blood, though they show the\n strength of his own convictions, yet add no legal force to the\n judgement itself.\n\n 362 John xix. 12.\n\n 363 Luke xxiii. 24.\n\n 364 See M. Dupin\u2019s Trial of Jesus, pp. 82-84.\n\n 365 Ibid. 7-15. Jahn\u2019s Bibl. Ant. \u00a7 246.\n\n 366 Deut. xxii. 22, and xxiii. 2. Selden, De Synedriis, lib. 3, cap. 4,\n 5.\n\n 367 Matt. i. 19, 20.\n\n 368 Matt. xi. 20-24. Luke iv. &c.\n\n 369 Matt. xxiii. per tot.\n\n 370 Matt. xii. 11-46. John vii. 40.\n\n 371 The expression _son of God_ was in common use among the Jews, to\n designate a man of remarkable wisdom and piety. It was not in this\n sense that Jesus Christ used it; for in that case it would have\n occasioned no great sensation. Besides, if we should assume, in\n order to make it a subject of accusation against these Jews, that\n Jesus did not expressly declare himself to be God, we should be\n exposed to this rejoinder: Why then do you believe in him?\n\n 372 See Deut. iv. 15, and xiii. per tot.\n\n 373 John vi. 39-42. Matt. xiii. 55.\n\n 374 This fact is clearly established as possible; and we must observe\n that till then there had been neither opposition nor enmity in the\n minds of this people, since they had listened to him with the\n greatest attention, and did not hesitate to acknowledge in him all\n that public law permitted them to do, viz., a prophet, a highly\n inspired man.\n\n 375 John x. 30-33.\n\n 376 Matt. x. 34. Mark x. 29.\n\n 377 Matt. xvi. 1-4. John viii. 13-18.\n\n 378 John vii. 43. Luke xxiii. 5.\n\n 379 Matt. ix. 10. Mark ii. 15. Luke xv. 1.\n\n 380 Matt. xix. 24.\n\n 381 John x. 20.\n\n 382 John vii. 12.\n\n 383 John xi. 47-50.\n\n 384 Matt. xxvi. 4. John xi. 53, 54.\n\n 385 Matt. xxi. 23.\n\n 386 It will be recollected, that the senate held its sessions in one of\n the porticos of the temple. At this time the high priest presided\n over the senate, so that the guards of the high priest, of the\n elders and the temple, were no other than the legal militia.\n\n 387 John xviii. 10, 11.\n\n 388 Mark xiv. 50. Matt. xxvi. 56.\n\n 389 Matt. xxvi. 60, 61. And the last came two false witnesses, and said,\n this fellow said, I am able to destroy the temple of God, and to\n build it in three days. Mark xiv. 57, 58. And there arose certain\n and bare false witness against him, saying, We heard him say, I will\n destroy this temple that is made with hands, and within three days I\n will build another made without hands. John ii. 19, 21, 22. Jesus\n answered and said unto them, Destroy this temple, and in three days\n I will raise it up. But he spake of the temple of his body. When,\n therefore, he was risen from the dead, his disciples remembered that\n he had said this unto them; and they believed the scripture, and the\n word which Jesus had said.\n\n 390 I repeat that the expression _son of God_, includes here the idea of\n God himself; the fact is already established, and all the subsequent\n events confirm it. Observe, also, that I quote the narrative of only\n one of the parties to this great proceeding.\n\n 391 Deut. xxviii. 20. But the prophet, which shall presume to speak a\n word in my name, which I have not commanded him to speak, or that\n shall speak in the name of other gods, even that prophet shall die.\n\n 392 Matt. xxvii. 1. Mark xv. 1.\n\n 393 The duties of Pilate were to inform himself whether the sentences\n given did or did not affect the interests of Rome; there his part\n ended. Thus it is not astonishing that this procurator, doubtless\n little acquainted with the Jewish laws, signed the decree for the\n arrest of Jesus, although he did not find him guilty. We shall see\n hereafter that there were then many parties among the Jews, among\n whom were the Herodians or serviles, partisans of the house of\n Herod, and devoted to the foreign interests. These are they who\n speak continually of C\u00e6sar, of rendering to C\u00e6sar the tribute due to\n C\u00e6sar; they also insist that Jesus called himself _king of the\n Jews_, but this charge was reckoned as nothing before the senate,\n and was not of a nature alone to merit capital punishment.\n\n 394 See Matt. xxvii. 27. Mark xv. 16. John xix. 2.\n\n 395 John xix. 7.\n\n 396 The sending back of Jesus to Herod, which, according to the Gospel\n of St. Luke, Pilate would have done, is not stated by the other\n Evangelists, and does not at all change the judicial question.\n Herod Antipas, tetrarch of Galilee, and of Perea, had no authority\n in Jerusalem. Upon his visit to this city, Pilate, according to St.\n Luke, would, out of respect, have caused Jesus to appear before this\n ally of the Romans, because Jesus was surnamed the Galilean, though\n originally from Judea. But to whatever tribe he belonged, the\n nature of the accusation would still have required, according to the\n Hebrew law, that he should be judged by the senate of Jerusalem.\n\n 397 Matt. xvii. 42, 43.\n\n 398 This Analysis first appeared in the _Gazette des Tribunaux_.\n\n 399 Joshua vii. 19, &c.\n\n 400 By this, says Father Lamy, we may understand what the mixture of\n wine and myrrh was, which they presented to Jesus on the cross, and\n which he would not drink. _Introd. to the reading of the Holy\n Scriptures_, chap. vi. (_Note of Mr. Salvador_, Book iv. ch. 2.)\n\n 401 As was that of Stephen, whom the same priests caused to be massacred\n by the populace, without a previous sentence of the law. OCCIDERE:\n Non occides, thou shalt not kill. _Deut_. v. 17. Veneno homines\n occidere. Cic. pro Roscio, 61. Virginiam filiam sua manu occidit\n Virginius. Cic. de Finib. 107. Non hominem occidi. Horat. I. Epist.\n 17, 10. Inermem occidere. Ovid. ii. Fast. 139. INTERFICERE: Feras\n interficere. Lucret. lib. v. 251. Interfectus in acie. Cic. de\n Finib. 103. C\u00e6saris interfectores. Brutus Ciceroni, 16, 8.\n Interfectorem Gracchi. Cic. de Claris Orrato. 66.\n\n 402 Will it be believed, that Tertullian and St. Iren\u00e6us were obliged to\n refute seriously some writers of their day, who considered the\n conduct of Judas not only excusable, but worthy of admiration and\n highly meritorious, \u201cbecause (as they said) of the immense service\n which he had rendered to the human race by _preparing their\n redemption!_\u201d In the same manner, at a certain period, we have seen\n plunderers of the public money make a merit of their conduct,\n because in that way they had weakened the usurpation and prepared\n the way for the triumph of legitimacy.\n\n 403 See, as to these two grounds of nullity, the Jewish authors cited by\n Prost de Royer, tome 2, p. 205, _verbo_ ACCUSATION.\n\n 404 Mr. Salvador admits this: \u201cCaiaphas,\u201d says he, \u201cmade himself his\n accuser.\u201d p. 85.\n\n 405 Ananias, a chief priest, having given orders to strike Paul upon the\n face, Paul said to him: \u201cGod shall smite thee, thou whited wall; for\n sittest thou to judge me after the law, and commandest me to be\n smitten, _contrary to the law_!\u201d Acts xxiii. 3.\n\n 406 Mr. Salvador, in his note to p. 82, admits, that \u201cthe expression\n _Son of God_ was in common use among the Hebrews, to signify a man\n of great wisdom, or of deep piety.\u201d But he adds, \u201c_It was not in\n this sense_, that it was used by Jesus Christ; it would not have\n caused so strong a sensation.\u201d Thus, then, by _construction_, and\n changing the words from their usual meaning, an article of\n accusation is formed against Jesus.\n\n 407 That is, he usurped the functions of a judge; for we shall see, in\n the next section, that the _Council_ of the Jews had not\n jurisdiction of capital cases.\n\n 408 Antiq. Judaic. lib. 18, cap. 3 & 6.\n\n 409 Peter followed him afar off unto the high priest\u2019s palace, and went\n in and sat with the servants to see the end. Matt. xxvi. 58. So also\n the young man spoken of by St. Mark, xiv. 51: And there followed him\n a certain young man, &c.\n\n_ 410 De Crimine_ pr\u00e6sidis cognitio est. Cujas, xix. Observ. 13.\n\n 411 Procurator C\u00e6saris _fungens vice pr\u00e6sidis potest cognoscere de\n causis criminalibus_. Godefroy, in his note (letter S) upon the 3rd\n law of the Code, _Ubi caus\u00e6 fiscales_, &c. And he cites several\n others, which I have verified, and which are most precise to the\n same effect. See particularly the 4th law of the Code, _Ad leg. fab.\n de plag._, and the 2nd law of the Code, _De P\u0153nis_.\n\n 412 Procuratoribus C\u00e6saris data est jurisdictio in causis fiscalibus\n pecuniariis, non in criminalibus, nisi quum fungebantur _vice\n pr\u00e6sidum_; ut Pontius Pilatus fuit procurator C\u00e6saris _vice\n pr\u00e6sidis_ in Syria. Cujas, Observ. xix. 13.\n\n 413 \u201cTo carry one from Caiaphas to Pilate\u201d has since become a proverb.\n\n 414 Lysias thus wrote to Felix the Governor, in relation to Paul: Whom I\n perceived to be accused of questions of their law, but to have\n nothing laid to his charge worthy of death or bonds. Acts xxiii. 29.\n\n 415 Gerhard makes the following unanswerable dilemma upon this point.\n \u201cBe consistent with thyself, Pilate; for, if Christ is innocent, why\n dost thou not send him away acquitted? And if thou believest him\n deserving of chastisement with rods, why dost thou proclaim him to\n be innocent?\u201d _Gerh. Harm._ ch. 193, p. 1889.\n\n 416 We will cite here the words of one of the finest laws of the Romans:\n Van\u00e6 voces populi non sunt audiend\u00e6, quando aut noxium crimine\n absolvi, aut innocentum condemnari desiderant\u2014The idle clamour of\n the populace is not to be regarded, when they call for a guilty man\n to be acquitted, or an innocent one to be condemned. _Law 12, Code\n de P\u0153nis_. Pilate might also have read in Horace: Justum et tenacem,\n &c.\u2014\n\n \u201cThe man in conscious virtue bold,\n Who dares his secret purpose hold,\n Unshaken hears the crowd\u2019s tumultuous cries,\n And the impetuous _tyrant\u2019s_ angry brow defies.\u201d\n\n\n\n\n\n
","title":"An Examination of the Testimony of the Four Evangelists, by the Rules of Evidence Administered in Courts of Justice: With an Account of the Trial of Jesus","tradition":"scripture-revelation","translated_text":null,"word_count":166338}