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+The Project Gutenberg EBook of "Granny's Chapters", by Lady Mary Ross
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: "Granny's Chapters"
+       (on scriptural subjects)
+
+Author: Lady Mary Ross
+
+Release Date: January 12, 2012 [EBook #38557]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK "GRANNY'S CHAPTERS" ***
+
+
+
+
+Produced by Delphine Lettau, Jen Haines and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+Transcriber's Note: where [oe] appears it represents the ligature oe
+which cannot be represented in Latin-1 characters. [=a] represents
+the letter A with a macron (bar) above.
+
+
+
+
+"GRANNY'S CHAPTERS"
+
+(ON SCRIPTURAL SUBJECTS)
+
+BY
+
+LADY MARY ROSS.
+
+=THE NEW TESTAMENT=,
+
+WITH A SKETCH OF THE SUBSEQUENT HISTORY OF THE JEWS.
+
+_NEW EDITION._
+
+LONDON:
+
+HATCHARDS, PICCADILLY.
+
+1882.
+
+
+
+
+PREFACE TO VOLUME IV.
+
+The New Testament has been treated in a manner somewhat different to
+that adopted in regard to the Books of the Old Testament.
+
+The object has been, to sketch out the earthly Life of our Blessed
+Lord, and to draw attention to a few important points.
+
+It was obviously impossible to dwell particularly upon the details of
+every Miracle, Parable, and Conversation, recorded by the Evangelists.
+Nor was such a course necessary.
+
+The language of the Gospels is so simple and clear, that details are
+better read from Holy Writ itself.
+
+That this volume may lead the young to a reverent study of our
+Saviour's character, and an earnest endeavour to "follow the blessed
+steps of His most Holy Life," is the earnest prayer of the Author.
+
+MARY ROSS.
+
+_November, 1871._
+
+
+
+
+PART I.
+
+
+
+
+Chapter I.--JOHN THE BAPTIST BORN.
+
+
+We have now seen that the Sceptre had departed from Judah. The whole
+country was subject to the Romans, who had appointed Herod to govern
+it for them; and the time was now come when the blessed promises, that
+"the seed of the woman should bruise the serpent's head," and that "in
+the seed of Abraham all nations of the earth should be blessed," were
+to be fulfilled by the coming of the Messiah, the Son of God, Jesus
+Christ, our Saviour and Redeemer; born of a woman, that thus being as
+Man upon the earth, He might suffer for man, and make that atonement
+for man, which He could only make because He was the Son of God.
+Unless the Messiah had been at once God and Man, He could have been no
+Saviour for man; no mediator between a holy God and His sinful
+creatures.
+
+Very soon after the death of Herod's sons, Alexander and Aristobulus,
+the last princes of the Asmonean family, the wonderful events related
+in the New Testament began to take place. No doubt we are all well
+acquainted with the story of the priest Zacharias, a good and holy
+man, who, whilst performing his duty in the house of God, saw an Angel
+standing on the right side of the altar of incense. Zacharias was an
+old man, and his wife Elisabeth was also an old woman, and therefore
+when the Angel told him that the Lord would work as great a miracle as
+He had done in Abraham's case, and give a son to Elisabeth, as He had
+given Isaac to Sarah, Zacharias must indeed have been greatly
+astonished.
+
+The Angel moreover told Zacharias, that this child, whom God would
+give him, was to be named John; and that he should be in an especial
+manner guided and protected by the Holy Spirit, for that he was to be
+the messenger spoken of by prophets, as sent to prepare the way for
+the Messiah, and give notice of His coming. Such particulars should
+have overcome any doubts which Zacharias might at the first moment
+have felt; but his faith failed him, and therefore, considering only
+the impossibility of such an event happening without the special
+interposition of the Lord, he, guided by sight and not by faith,
+presumed to ask for some sign, to assure him that what the Angel spake
+would really come to pass.
+
+This sinful unbelief was punished, even whilst his faithless request
+was granted; for Zacharias immediately lost the power of speaking, and
+remained speechless for many months: but his unbelief was gone, and he
+certainly made his wife Elisabeth acquainted with the promises and
+directions spoken by the Angel.
+
+About six months after this appearance of the Angel Gabriel to
+Zacharias, He "was sent from God, unto a city of Galilee, named
+Nazareth, to a virgin espoused to a man whose name was Joseph, of the
+house of David; and the virgin's name was Mary." The Angel told Mary,
+that she had been chosen by the Almighty to be the mother of the
+promised Messiah, whose birth was to be a miracle; inasmuch as He
+would have no earthly father, but should be called the Son of God.
+Gabriel also told Mary, that when she had brought forth her son, she
+should call His name Jesus; that is, a Saviour. Mary was greatly
+troubled when the Angel first spake to her, and when she expressed her
+wonder and astonishment, He comforted her, and told her that her
+cousin Elisabeth, the wife of Zacharias, was also about to become a
+mother; adding, "For with God nothing shall be impossible." Mary's
+faith now showed itself, and she said, "Behold the handmaid of the
+Lord; be it unto me according to thy word." Meaning that she was
+willing to serve the Lord in everything, and suffer whatever might
+come upon her in consequence. For, as she had no husband whom she
+could name as the father of her Child, she was liable to punishment.
+When Joseph, to whom Mary was espoused, or promised in marriage, found
+that she would have a Son, he was astonished, and had some thoughts of
+putting her away from being his wife; but being a just, or good and
+kind man, he meant to do this quietly and secretly, or "privily," so
+as not to expose Mary to blame or punishment. But while he thought on
+these things, behold the Angel of the Lord appeared unto him in a
+dream, and told him not to fear about taking Mary to be his wife, for
+that the Holy Spirit had worked a great miracle, and that Mary was to
+be the mother of the promised Messiah; and as the Angel had said to
+Mary herself, so He now repeated to Joseph, "she shall bring forth a
+Son, and thou shalt call His name Jesus; for He shall save His people
+from their sins." Then all Joseph's doubts and fears were at an end:
+he did as the Angel bade him, and thus was looked upon by men as the
+father of Mary's holy Son, who had in truth no Father but God.
+
+The Scripture tells us, "Now all this was done, that it might be
+fulfilled which was spoken of the Lord by the prophet, saying, Behold
+a virgin shall be with child, and shall bring forth a son, and they
+shall call his name Emmanuel; which being interpreted is, God with
+us." That is, God taking the form and nature of man; living as man
+amongst men; dying as man for men. "Emmanuel--God with us."
+
+The next thing we read of is, that "Mary arose and went into the hill
+country with haste, into a city of Judah" where Zacharias dwelt, that
+she might talk over with Elisabeth all those wonderful things which
+the angel Gabriel had said to her. "And she entered into the house of
+Zacharias and saluted Elisabeth"; who, under the guidance of the Holy
+Spirit, "spake out with a loud voice" words that must have greatly
+comforted Mary. Elisabeth told her, that she was blessed among women
+in being chosen for the mother of the Messiah, and said, "Whence is
+this to me, that the mother of my Lord should come to me?" meaning
+that she was not worthy of the honour of receiving in her house one
+who was to be the mother of the Son of God. Elisabeth ended by
+commending Mary for her faith and trust, saying, "blessed is she that
+believed: for there shall be a performance of those things which were
+told her from the Lord."
+
+Mary now uttered that beautiful hymn of praise, beginning, "My soul
+doth magnify the Lord, and my spirit hath rejoiced in God my Saviour."
+A hymn familiar to us all, as part of our Liturgy, or form of public
+worship, used in our Churches. This hymn, called "The Magnificat," is
+said or sung after the first Lesson in the Evening Service.
+
+Mary abode with her cousin for about three months, and then returned
+to her own home, at Nazareth, in Galilee. Not long after Mary's
+departure, John the Baptist was born; "Elisabeth brought forth a son.
+And her neighbours and her cousins heard how the Lord had showed great
+mercy upon her; and they rejoiced with her. And it came to pass, that
+on the eighth day they came to circumcise the child," and give him a
+name, as amongst us is done in Baptism; for Baptism in the Christian
+Church, takes the place of Circumcision in the Jewish Church.
+
+When the friends of Zacharias wished to give the infant his father's
+name, Elisabeth spoke out at once, and said, "He shall be called
+John." This surprised them so much, that they at once asked Zacharias
+"how he would have him called." Zacharias immediately, by signs, asked
+for a writing-table, or rather for a tablet, upon which to write, and
+then wrote down, "His name is John. And they marvelled all." They must
+have marvelled, or wondered, still more, when suddenly Zacharias
+recovered his power of speaking; for "his mouth was opened
+immediately, and his tongue loosed, and he spake and praised God." Now
+he could tell all that had happened to him, and how his unbelief in
+the Angel's promise had been punished by temporary dumbness. "And fear
+came on all that dwelt round about them: and all these sayings were
+noised abroad throughout all the hill country of Judæa: and all they
+that heard" these things "laid them up in their hearts": took notice
+of them, and remembered them, "saying, What manner of child shall this
+be!" The extraordinary events connected with the birth of John, made
+all men believe that a child so born must be intended to do great
+things during his lifetime. Zacharias, inspired by the Holy Spirit,
+then uttered the hymn called "The Benedictus," sometimes said in our
+Churches after the second Lesson in the Morning Service, instead of
+the Psalm (c.), "Jubilate Deo," also belonging to our Liturgy. In this
+hymn, Zacharias praised and blessed God for the coming of the Saviour;
+and then, addressing the unconscious infant John, he foretold that he
+should be the messenger to prepare the way of the Lord Jesus Christ,
+and incline men to listen to, and believe in, Him.
+
+Of John's infancy and childhood we are told nothing, except that he
+grew in body, and waxed strong in spirit, and that "the hand of the
+Lord was with him." "And he was in the deserts till the day of his
+showing unto Israel." He passed a quiet and retired life, until he was
+called upon to baptize the people, and point to the Son of Mary as the
+Son of God; the Lamb of God, that taketh away the sin of the world.
+
+
+
+
+Chapter II.--BIRTH OF JESUS CHRIST.
+
+
+Mary and her husband Joseph lived at Nazareth, a town in Galilee not
+far from the lake of Tiberias, or Sea of Galilee; and the prophets had
+declared that the Messiah should be born in "Bethlehem of Judah," a
+small place to the South of Jerusalem, nearly a hundred miles from
+Nazareth. That Mary should take such a long journey to a strange
+place, instead of staying quietly at home until her Child was born,
+was the most unlikely thing that could well be imagined. Here,
+therefore, we again see how wonderfully the Lord rules all things, and
+makes use of people who know nothing of Him, to do what He wills
+should be done. God now made use of a heathen Emperor, to accomplish
+His will, that Jesus Christ should be born in Bethlehem.
+
+The Roman Emperor Augustus, in order to know what taxes he could lay
+upon the different parts of his dominions, determined to take the
+number of the people who were subject to him; and in order to do this,
+he commanded that the name of every one should be written down. As
+Judæa was now under the dominion of the Romans, all the inhabitants of
+that country were obliged to put their names upon lists, prepared for
+the purpose: but all belonging to the same tribe or family were to go
+to one place, so that many of the Jews, who were scattered throughout
+the country, had to travel a long way to the place appointed for the
+registering of their tribe.
+
+Amongst these were Mary and Joseph, who were both "of the house and
+lineage of David"; that is, both were descended from David, who was of
+the tribe of Judah; and therefore Bethlehem was the place in which
+they must appear before the Roman officers, appointed to take down the
+names of all the people, and register, or make lists of them. The
+commands of the Roman Emperor were not to be disobeyed: and Mary and
+Joseph set out upon their long and fatiguing journey. Upon their
+arrival, they found the place so full of people come upon the same
+business, that there was no room for them in the inn, and they being
+poor, and not able to pay for better accommodation, were glad to lodge
+in a stable; and here, it pleased God, that Jesus Christ, the Lord of
+Life, the King of Glory, should be born: and Mary "brought forth her
+first-born son, and wrapped him in swaddling clothes, and laid him in
+a manger."
+
+But though born in a stable, unnoticed and uncared for by men, the
+Angels of God proclaimed the wonderful event to the Shepherds, keeping
+watch over their flocks by night.
+
+At that time, there was amongst the Jews, a general expectation that
+the Messiah would soon appear upon earth: those who believed all that
+God had made known by the prophets, seeing that the sceptre, or kingly
+power, had departed from Shiloh, were daily looking for the fulfilment
+of the blessed promise, and were ready to welcome the Saviour under
+any circumstances: of this number were the Shepherds, who, when they
+had heard the "good tidings of great joy," at once followed the
+direction to go to Bethlehem: and when they found all things there,
+exactly as the Angels had told them, they at once believed, and
+acknowledged the Infant as their Saviour; and "made known abroad the
+saying which was told them concerning this Child. And all they that
+heard it wondered at those things which were told them of the
+Shepherds." They wondered; but alas! too many of them only wondered,
+and did not believe. The greater part of the Jews at this time had
+forsaken their God, and had become careless about pleasing Him. They
+expected a Messiah, but regardless of the prophets who had spoken such
+different things, they had formed their own notions on the subject,
+and looked for the Messiah to come as a king or conqueror, surrounded
+with pomp and splendour. These men would not believe that a helpless
+infant, born in a stable at Bethlehem, _could_ be the Son of God, the
+promised Messiah, Who was to be the Saviour of the world: pride and
+unbelief led them to reject the Lord, even from His birth. Mary, who
+knew that her Son was no common child, marked everything that
+happened; "she kept all these things, and pondered," or thought over
+"them in her heart."
+
+Jesus Christ came not only to be a sacrifice for sin, but also an
+example of godly life; He was to fulfil all righteousness, and
+therefore, though He came to do away with the ceremonial Law, and
+establish a better covenant, He submitted to all the Ordinances of the
+Law, just as if He had been a sinful mortal.
+
+Thus on the eighth day He was circumcised, and publicly received the
+name of Jesus, which had before been given to Him by the Angel
+Gabriel. And again, in obedience to the Law, the infant Saviour was
+brought by His mother to Jerusalem "to present Him to the Lord." We
+have heard before, that among the children of Israel, the first-born
+child, if a son, was especially dedicated to the service of the Lord;
+though afterwards, the whole tribe of Levi was taken, "instead of the
+first-born of all Israel." The same Law ordained, that after a certain
+time, called "the days of her Purification," every woman to whom God
+had given a son or daughter, should offer in sacrifice, a young lamb
+and a turtledove or pigeon. But if she was too poor to be able to
+bring a lamb, she was allowed to bring two turtledoves or pigeons
+instead; and this sacrifice Mary brought with her Son, into the
+temple. Then were fulfilled the prophecies, that the Lord should come
+suddenly into His temple; and that the glory of the second temple
+should exceed that of the first. At the Presentation of Jesus Christ
+in the temple, a remarkable testimony to His being the promised
+Messiah was given by the just and devout Simeon, to whom it had been
+made known by the Holy Ghost, that he should not die until He had seen
+the Lord's Christ. Full of faith, this old man was "waiting for the
+consolation of Israel," the Messiah, Who was to save His people from
+their sins. Guided by the Holy Spirit, Simeon was in the temple "when
+the Parents brought in the child Jesus, to do for Him after the custom
+of the Law." At once the Holy Spirit made known to the aged Simeon,
+that in this infant he beheld the Saviour for whom he waited; "Then
+took he him up in his arms, and blessed God, and said, Lord, now
+lettest Thou Thy servant depart in peace, according to Thy word; for
+mine eyes have seen Thy salvation, which Thou hast prepared before the
+face of all people; a light to lighten the Gentiles, and the glory of
+Thy people Israel." We are told that Joseph and Mary marvelled at
+those things which were spoken by Simeon; and we may be sure that Mary
+treasured them up also in her heart, and looked upon her infant Son
+with reverence, as well as love. Then Simeon blessed Mary, and warned
+her of future suffering. Another testimony to the divinity of Jesus
+Christ was then given by an aged widow, who coming into the temple "in
+that instant, gave thanks likewise unto the Lord, and spake of him to
+all them that looked for redemption in Jerusalem." Nor did these aged
+Jews alone bear testimony to the Messiah. The glorious light of the
+Shechinah, the visible sign of the presence of God, which had not been
+seen for many hundred years, until it appeared surrounding the Angels
+who proclaimed the birth of Jesus to the Shepherds of Bethlehem, was
+not seen by them alone. In far off countries, it was seen as a
+remarkable star. The inhabitants of Chaldea, part of the once famous
+Babylonian Empire, were at this time very learned in Astronomy: that
+is, they studied the stars, and the motions of the heavenly bodies.
+They worshipped the sun, because they thought that must be the best
+representation of the Deity: had they known the real true God, the God
+of Israel, they would not have worshipped any of His works, which He
+had created and made. The wise and learned men of Chaldea were called
+Magi, and many of them were princes and rulers in their various
+tribes. Some of these Magi, generally supposed to have been three,
+(though the Scripture says nothing as to their number,) saw a
+wonderful star shining in the direction of Judæa. They at once
+concluded that this star signified the birth of the king of the
+Jews--and immediately they set off and travelled towards the land of
+Judæa. And when they reached Jerusalem, they enquired, "Where is he
+that is born King of the Jews? for we have seen his star in the East,
+and are come to worship him." That is, in the Eastern land where they
+lived, they had seen this star.
+
+
+
+
+Chapter III.--FLIGHT INTO EGYPT.
+
+
+To understand the question of the Magi, "Where is he that is born King
+of the Jews?" a few words of explanation may be useful.
+
+The expectation of a coming Messiah was not confined to the Jews:
+through the long captivity of the Jews, the writings of the prophets
+had become known throughout many lands, and there was therefore at
+this time, in all the countries of the East, a general idea that a
+King would shortly be born in Judæa, who should rule over all the
+world. Balaam, who was well known in those countries of which we are
+speaking, had said, "there shall come a star out of Jacob, and a
+sceptre shall arise out of Israel"; hence it was generally believed,
+that the appearance of some peculiar star in the Heavens, would inform
+mankind of the birth of this mighty King. The Messiah, we must
+recollect, was promised to Gentiles as well as to Jews; and therefore
+all nations who had heard any of the prophecies concerning Him,
+expected some benefit from the birth of this wonderful Being. Under
+such circumstances, we can easily imagine that the Magi, who paid
+such attention to the stars in general, should eagerly watch for the
+appearance of one, which was to announce, that the long-looked-for
+King was born in Judæa. Hence, when from their home in the East, they
+beheld the glorious light of the Shechinah, shining in the direction
+of the land of Judæa, they felt no doubt as to its meaning; and
+without hesitation, they at once set off on their long journey, to
+worship and do honour to the new-born King. The star had disappeared;
+but the prophets had so plainly pointed out the land of Judæa as the
+birthplace of the Messiah, that the Magi fearlessly and confidently
+journeyed on to that country. When at length they reached it, they
+naturally expected that so wonderful an event would be well known to
+all the inhabitants of Jerusalem, and that they should have no
+difficulty in finding the abode of this glorious Child; therefore, as
+soon as they arrived in the city, they asked, "Where is he that is
+born King of the Jews? for we have seen his star in the East, and are
+come to worship him." When Herod the King had heard these words he was
+troubled, and all Jerusalem with him.
+
+The birth of Jesus Christ made known by Angels to the Shepherds, and
+by them "made known abroad" among their neighbours and friends, the
+humble of the land, does not seem to have been noticed by the rulers
+and Priests living at Jerusalem. Their own Scriptures taught them that
+the Messiah was to come; and they expected that His birth would be
+immediately followed by Revolts and Wars, Earthquakes, Famine and
+Plague; therefore they might well be "troubled," when they heard He
+was actually come; though, if they had rightly believed and understood
+the great blessing He was to bring to mankind, they would have
+rejoiced at His coming, and thought all temporal sufferings easy to be
+borne for His sake.
+
+Herod was troubled; for though he was now an old man, and not likely
+to live till a new-born Infant should grow up, yet he did not like the
+idea of another king to interfere with him: he did not understand the
+nature of the Messiah's kingdom, and thought only of a king who would
+govern the country and the people, make laws, and impose taxes; he had
+no idea of a King who was to reign over the hearts of men on earth,
+and finally receive them into His kingdom in heaven.
+
+Herod's behaviour on this occasion showed a strange mixture of belief
+and unbelief. In common with the Jews in general, he believed that
+the Messiah was to come; and he evidently believed that the Child,
+whose birth had been made known by the star, was indeed the Christ. He
+therefore called together the wise and learned men, well acquainted
+with the Scriptures of the Old Testament, and asked them where the
+Messiah should be born. The chief priests and Scribes at once declared
+that Bethlehem was pointed out by the prophets as the birthplace of
+Messiah; thus giving another proof, that the Infant just born in that
+place, was the promised Messiah. So far Herod believed; but now his
+unbelief was shown by his fancying for one moment, that if this Child
+really was the Messiah, he could kill him, and so frustrate the
+purpose for which he was sent by God.
+
+It seems strange that any one believing as Herod did, that the Infant
+whom the Magi were seeking was really the Messiah, should have thought
+it possible to fight against God, and destroy His Anointed: but so it
+was. Herod, under pretence of wishing to go himself and worship the
+King of the Jews, begged the Magi to come and bring him word when they
+had found the young Child; and he also asked them particularly about
+the time at which the star had first appeared, that he might know what
+would be the age of the Babe, whom he was determined to destroy. The
+wise men, or Magi, departed, and though they had received no clear
+directions from the inhabitants of Jerusalem, better help was at hand:
+the star which they had seen in the East, now appeared to them again,
+and even moved on before them: "when they saw the star, they rejoiced
+with exceeding great joy," and followed it, until "it came and stood
+over" the stable "where the young child was." "And when they were come
+into the house, they saw the young child with Mary his mother, and fell
+down and worshipped him:" at once they acknowledged him to be something
+more than an earthly king--a Being entitled to worship. Then they gave
+such presents as were given to kings. It was the custom in the East,
+where presents were so much given, to proportion their value to the
+rank and station of those to whom the gift was offered. Mary and Joseph
+were poor and in a humble rank of life, and to their infant, therefore,
+flowers or fruit, or something of little value, would have been a
+sufficient gift. But in the Son of Mary, the Magi acknowledged the
+long-promised Messiah; and to Him they gave the most valuable gifts,
+suitable for a King to receive: "when they had opened their treasures,
+they presented unto Him gifts; gold, and frankincense, and myrrh."
+Thus the Lord provided Joseph with the means for taking proper care of
+the young child and his mother. At Bethlehem, the place of his birth,
+Jesus had now been worshipped as a King, both by Jews and Gentiles;
+thus fulfilling prophecy, and showing that the Messiah was to be the
+Saviour of Gentiles, as well as Jews. Our Church has appointed a day,
+to be observed in remembrance of this first showing, or manifestation,
+of Christ to the Gentiles. In common talk we call this day Twelfth Day,
+and the custom of drawing for King and Queen is very old, and is
+founded upon the visit of the Magi, or kings of the East to Bethlehem.
+The name by which Twelfth Day is distinguished in our Prayer-Book is
+the "Epiphany," a word which means "manifestation" or "showing"--the
+manifestation of Jesus Christ to the Gentiles.
+
+The wise men, not suspecting Herod's wicked purpose, would no doubt
+have gone back to him as he desired, but "being warned of God in a
+dream" not to return to Jerusalem, "they departed into their country
+another way."
+
+After the departure of the Magi, the Lord, Who knows the secrets of
+all hearts, warned Joseph in a dream, that Herod would seek the young
+child to destroy him. In obedience to the command then given to him,
+Joseph "arose, and took the young child and his mother by night, and
+departed into Egypt"; thus fulfilling a prophecy which had spoken of
+that country, as the place where the Messiah should for a time dwell.
+At this time, a great many Jewish families lived in Egypt, and
+supported themselves by their own industry: there were so many of
+them, that they divided themselves into companies, according to their
+trades or occupations: there was a company of silversmiths, who
+manufactured articles of gold and silver, set jewels, and made
+ornaments to be worn; there was another company of weavers, who wove
+threads of flax and silk, into linen and silk of which garments were
+made; and so on. In short, every trade had its own company; so that if
+a poor Jew came into any city inhabited by his fellow countrymen, he
+always knew where to find those who carried on the trade which he had
+learned: then he could join them at once, and so find work, and earn a
+maintenance for himself and family.
+
+Perhaps Joseph joined one of these companies of his countrymen; but
+the presents given by the Magi, would for a long time supply him with
+all that he needed.
+
+
+
+
+Chapter IV.--THE INNOCENTS.
+
+
+Herod anxiously expected the return of the wise men, with full
+information as to where he might find the infant King of the Jews:
+but, as day after day passed and they came not, he saw that they did
+not mean to do his bidding. "Then was Herod exceeding wroth, and sent
+forth his soldiers, and slew all the children that were in Bethlehem,
+and in all the coasts thereof,"--that is, in the neighbouring parts of
+the country,--"from two years old and under, according to the time
+which he had diligently enquired of the wise men." As much less than
+two years had passed, since the wise men saw the star which heralded
+the birth of the Messiah, Herod made sure that, by killing all the
+little boys under that age, he should destroy the infant King of the
+Jews, and so rid himself of any further anxiety.
+
+Terrible was the distress and mourning amongst the poor Mothers, who
+saw their infants torn from their arms and murdered! but their dear
+babes were safe; taken from the dangers and troubles of this world, to
+be for ever happy in the presence of God: "for they are without fault
+before the throne of God."
+
+Our Church sets apart three days, immediately after Christmas Day, in
+remembrance of three classes of Martyrs. A Martyr is one who suffers
+in the cause of duty, and will die rather than give way: those who
+thus suffered for Christ, and would die rather than offend or forsake
+Him, are called Martyrs. "The Innocents," as the murdered babes of
+Bethlehem are called, suffered death for Jesus's sake; but, of course,
+they had no will in the matter; they were too young: these were the
+first Martyrs.
+
+The day after Christmas Day is called "St. John the Evangelist's Day":
+St. John was, when Jesus grew up, one of His disciples: he dearly
+loved his Master, and was ready to die for Him, but he was not called
+upon to give up his life, though he suffered much for Jesus's sake.
+The day following "St. John's Day," is called "St. Stephen's Day": St.
+Stephen was the first who willingly gave up his life for the sake of
+Jesus Christ. Thus we have three classes of Martyrs commemorated in
+our Church: Martyrs in Deed only--the Innocents; Martyrs in Will
+only--St. John; Martyrs in Will and in Deed--St. Stephen.
+
+But to return to our history. Herod was guilty of a great sin; and,
+in spite of all his wickedness, the Child Jesus lived and was safe.
+
+It is said that Antipater, who had caused the death of Mariamne's
+sons, advised his father to slay the infants of Bethlehem. Antipater
+was a bad man, and, as he was very anxious to be King of Judæa
+whenever Herod should die, he wished to destroy one who might, as he
+feared, dispute the kingdom with him: no doubt he rejoiced when the
+cruel deed was done, concluding that Jesus had perished, and that he
+was now sure of the throne: but he was disappointed; for very shortly
+afterwards he in some way displeased his father, who at once caused
+him to be put to death. It is dreadful to think of the numbers of
+persons killed by Herod's orders, but Antipater was the last; for five
+days afterwards Herod himself died.
+
+This Herod, called Herod the Great, left four sons living--Archelaus,
+Herod Antipas, Philip, and Herod Philip. There are three other Herods
+also mentioned in Scripture--Herod Agrippa, and his brother, also
+called Herod, who were sons of Aristobulus, and consequently grandsons
+of Herod the Great; and, afterwards, a son of Herod Agrippa, called by
+the same names as his father, Herod Agrippa. As it is difficult always
+to know which Herod is spoken of, the Table below will be useful to
+refer to.
+
+                                         1.
+                                   Herod the Great.
+                                         |
+                +------------------------+---------------+
+                |               2.                       | 3.
+                |         Herod Antipas.            Herod Philip.
+                |
+        Sons of Aristobulus.
+        +------------------+
+        | 4.               | 5.
+    Herod Agrippa.         Herod.
+          |
+          | 6.
+    Herod Agrippa.
+
+After the death of Herod the Great, Archelaus became governor of the
+provinces of Judæa and Samaria, and Herod Antipas ruled over the
+province of Galilee, under the title of Tetrarch: but upon this
+subject we must say a little more before we go on with the history of
+Jesus Christ.
+
+When Herod died, he left a Will, in which he declared his wish, that
+his son Archelaus should be king over the greatest part of his
+dominions: but as the whole kingdom was subject to the Romans, this
+could not be done without the Emperor's leave. Before Archelaus could
+go to Home to ask this permission, there was a great disturbance
+amongst the Jews in Jerusalem, in consequence of Archelaus refusing to
+grant some request: they assembled in great numbers in the Courts of
+the Temple, and behaved in such a riotous and disorderly manner, that
+Archelaus ordered his soldiers to attack them, and 3,000 men are said
+to have been killed on this occasion; a piece of cruelty which
+probably disinclined the Emperor Augustus to give Archelaus as much
+power as his father Herod the Great had had; at any rate, Archelaus
+only succeeded in being made Governor of Judæa and Samaria, with the
+promise, that if he acted so as to give the Emperor satisfaction, he
+should have the title of King: but instead of obtaining this, he
+behaved so ill, that a few years afterwards he was deprived of all
+power, and banished to a city in Gaul, where he died.
+
+Returning to the history of our blessed Lord, we find that after the
+death of Antipater and Herod, the Angel appeared to Joseph in Egypt,
+saying, "Arise, and take the young child and his mother, and go into
+the land of Israel, for they are dead which sought the young child's
+life." The Angel did not name any particular place for the young Child
+to go to, but the Messiah was not to stay long out of the Holy Land,
+given to Abraham and his descendants, as a heritage for ever. When
+Joseph, with Mary and the holy Child, got back into the land of
+Israel, he found that "Archelaus reigned in the room of his father";
+that is, he was Governor of Judæa; fearing his cruelty, he was afraid
+to take the young Child and his mother there, and the Lord, by means
+of a dream, warned him to go into the land of Galilee, which was under
+the government of Herod Antipas.
+
+Joseph in consequence made choice of Nazareth in Galilee as a
+dwelling-place, and there the Lord Jesus Christ lived till he grew up
+to be a Man, and was ready to begin the work which He came into the
+world to do. During all these years, up to the time when Jesus was
+thirty years old, we are told nothing of what He did, except His
+questioning the priests in the temple, when He was twelve years old.
+Twelve was the age appointed for the young Jews to begin to keep the
+Feasts and Fasts prescribed by their Law; and accordingly, Jesus, who
+came to fulfil all righteousness, accompanied Mary and Joseph to
+Jerusalem on this occasion: but after all the ceremonies had been
+observed, He, unknown to them, remained behind, and going into the
+temple astonished the priests and learned men by His questions, His
+knowledge of the Scriptures, and the way in which He spake: no wonder
+that all who looked upon Him merely as a human being, should be
+astonished. When Mary missed her Son, she and Joseph returned to
+Jerusalem, where "after three days they found Him in the temple,
+sitting in the midst of the doctors, both hearing them and asking them
+questions." To His mother's gentle rebuke, "Son, why hast thou thus
+dealt with us?" the holy Child made that answer at once referring to
+His divine nature, and to the work for which He had left His Father's
+kingdom, "Wist ye not that I must be about my Father's business?" They
+understood not fully then His meaning; but Mary "kept all these
+sayings in her heart."
+
+But Jesus had now done all that was to be done for many years, as to
+His great work; and therefore, though He knew Himself to be the Son of
+God, He submitted to His earthly parents: He went "down with them, and
+came to Nazareth, and was subject unto them"--thus in His first work,
+setting us the great example of obedience to parents--an example which
+all of us must carefully and cheerfully copy. No sin, not even the
+least approach to it, was found in Him: one act of disobedience would
+have prevented His making atonement for us. And this perfect Being so
+loved us, His sinful creatures, as to die for us: let us love Him; and
+show our love by trying to copy His example in all things; beginning
+with obedience to our Parents, and all whom they set over us.
+
+
+
+
+Chapter V.--BAPTISM OF JESUS.
+
+
+How gladly should we all learn something of our Saviour's early life;
+of His childhood; of the pursuits of His youth and manhood! But these
+things are hidden from us, and whatever legends may exist respecting
+such matters, we must remember that Scripture has not revealed to us
+any knowledge of these things. For the eighteen years following His
+questioning the learned men in the temple, one entry suffices--"And
+Jesus increased in wisdom and stature, and in favour with God and
+man." As partaking of the human nature, His body grew gradually to
+its full size and strength, enduring, no doubt, pain and sickness, so
+inseparable from mortality: in this, all who are born into the world
+follow His example, whether they will or no; but are all careful to
+"increase in wisdom, and in favour with God and man"? And yet this is
+what all may do. These words again set the Saviour before us, as an
+example to be diligently followed: by prayer and study of the
+Scriptures, we shall obtain from God, that heavenly wisdom which will
+make us wise unto salvation; that practical wisdom, by which we shall
+walk daily in a manner pleasing to God; so shall we, day by day, grow
+in favour with our heavenly Father, and with all men whose approbation
+and favour is worth securing.
+
+Of John the Baptist's early life we have not even one glimpse afforded
+us, beyond the notice "that the child grew, and waxed strong in the
+spirit, and was in the deserts till the day of his showing unto
+Israel." In silence and solitude was the wonderful son of Zacharias
+prepared for his work: the Spirit of the Lord was upon him, and under
+its blessed influence he became strong to do, and suffer.
+
+For thirty years did the Sons of Mary and of Elisabeth wait patiently,
+unnoticed, till the time came when they were to enter on the work
+appointed for each. At that time, Herod Antipas (one of the sons of
+Herod the Great) was tetrarch or governor of Galilee, while his
+brother Philip was tetrarch of Ituræa, and of other parts of the
+country lying to the East of the Sea of Galilee and the river Jordan.
+
+Archelaus, as we have already said, had for his misconduct been
+banished by the Romans into Gaul, and the province of Judæa was
+governed by a Roman, called Pontius Pilate. Augustus Cæsar, who was
+the Emperor of Rome when Jesus Christ was born, died when our Lord was
+about fourteen years old; and another Emperor, called Tiberius Cæsar,
+ruled over the vast possessions of the Romans, when Jesus and His
+forerunner John the Baptist, entered upon their public ministry.
+
+The Bible tells us, that at this time Annas and Caiaphas were high
+priests: by the Law of Moses, the Jews could only have one high priest
+at a time, and when once appointed, he continued to hold that high
+office as long as he lived; but when the Romans took possession of the
+Holy Land, they appointed the high priest at their pleasure--often
+depriving one of the office, in order to bestow it upon another. Annas
+was high priest for eleven years, and then the Roman Governor
+deprived him of the office, and made Caiaphas, who had married the
+daughter of Annas, high priest in the place of his father-in-law.
+
+According to the will of the Romans, therefore, Caiaphas was actually
+high priest at this time; though, according to the Law of Moses, he
+had no right to be so, as long as Annas was alive. No doubt the more
+devout Jews, who wished to keep their Law, looked upon Annas as their
+high priest; whilst those who were careless and indifferent, and
+wished rather to please the Romans, acknowledged Caiaphas: for this
+reason St. Luke speaks of them both as high priests.
+
+We must remember that John was born a few months before Jesus, to "go
+before the face of the Lord to prepare his ways," consequently he was
+the first to appear in public. He went first as a Messenger, to
+prepare the people to listen to the Messiah: John came, and called
+upon all men to repent of their sins and wickedness, to leave off
+doing wrong, and to do such things as God commanded them to do. John
+also invited the people to be baptized. Baptism was a rite or ceremony
+in use amongst the Jews before this time, by way of admitting
+strangers into their Church: for instance, if any Gentiles wished to
+join the Jews, and worship God as they did, they were baptized, or
+washed with Water; and after this ceremony, they were looked upon as
+new creatures, fit to be admitted into the Jewish Church.
+
+The Jews, by baptizing the heathen, admitted them into their Church,
+into a new religion; John called upon the Jews to be baptized, because
+they were to change their religion, and become members of a Church,
+which should have Christ for her head. The Jews baptized persons who,
+according to their Law, were unclean, in order to purify them; but
+John called upon those, who according to the Law were clean already,
+to come to him and be baptized, in order to show, that all who would
+belong to Christ must purify their hearts, and obey the spirit as well
+as the letter of all the commandments.
+
+This distinction between the letter and the spirit of any commandment,
+must be carefully and constantly borne in mind, by every Christian.
+
+For example, the Sixth Commandment says, "Thou shalt do no murder";
+therefore all, who do not actually kill a fellow creature, may be said
+to obey the _letter_, or exact _words_, of this commandment; but to
+obey the spirit, we must never do anything wilfully to hurt our
+neighbour in any way; we must, on the contrary, do all the good we
+possibly can to our fellow creatures.
+
+To make this plainer, suppose a mother to say to her children, "You
+may go out, but it is so hot that you must not run about": the
+children go out, and then amuse themselves by jumping--they have
+obeyed the letter of their mother's commands, for they did not _run_,
+but they have broken the spirit--she wished them not to heat
+themselves,--that was the spirit and meaning of the precept; and that
+they have broken, just as much as if they had run about.
+
+The Jews must have well understood, that when John the Baptist called
+upon them to be baptized as if they were unclean, he meant to show
+them that the Messiah required men to be holy, far beyond what they
+then were; and great numbers of the people listened to his teaching,
+and went out unto him, and were baptized of him in the river Jordan,
+confessing their sins.
+
+"And it came to pass in those days, that Jesus came from Nazareth of
+Galilee to Jordan unto John to be baptized of him. But John forbad
+him, saying, I have need to be baptized of Thee, and comest Thou to
+me? And Jesus answering said unto him, Suffer it to be so now: for
+thus it becometh us to fulfil all righteousness. Then he suffered
+him." John spake of the baptism administered by him, as "the baptism
+of repentance for the remission of sins"; meaning that those who
+repented and were baptized, would have their sins forgiven and done
+away with, so that they would no longer be looked upon as guilty. John
+knew that Jesus was perfectly holy, and had no need of the baptism of
+repentance, so necessary for mere mortals. John had also told those
+who came to him to be baptized "with water unto repentance," that they
+still needed another baptism from the Son of God; even the gift of the
+Holy Spirit, without which no man could please the Lord. He told them,
+"there cometh one mightier than I after me, whose shoes I am not
+worthy to bear,"--"the latchet of whose shoes I am not worthy to
+unloose,"--"He shall baptize you with the Holy Ghost."
+
+In Eastern countries, the visitors to princes and great men, took off
+their shoes, that is, the sandals or slippers worn upon the feet, and
+left them at the door, whilst they went barefooted into the presence
+of the prince. The fastenings or latchets of these shoes were often
+undone by a slave, who also held the shoes till his master again
+required them. Thus to unfasten or bear the shoes of another,
+signified being his servant, ready to do any service that might be
+required. John therefore meant, that He who was to come after him was
+so greatly his superior, that he (John) was not worthy even to do for
+Him the lowest offices required from a slave. No wonder that with such
+feelings, John objected to Jesus being baptized by him, who was in
+every respect so far His inferior; and who, like all other human
+beings, had need of the Holy Spirit which God alone could give.
+
+But amongst the Jews, those who were admitted to perform the office of
+Priest were always anointed and baptized; and, as Jesus came to be our
+great High Priest, it was necessary that He should observe this form,
+as He had undergone the rite of circumcision. He came to fulfil all
+righteousness, to do all that was right, and then to suffer
+punishment, as if He had been sinful instead of sinless. To make
+atonement for the sin of man, it was necessary that He Who made it,
+should obey and fulfil perfectly the whole Will of God, and then
+suffer, "the just for the unjust." Only so could atonement be made:
+this Jesus explained to John, and then the Baptist no longer hesitated
+to baptize with water the sinless Son of God.
+
+
+
+
+Chapter VI.--JESUS TEMPTED OF THE DEVIL
+
+
+"And Jesus, when he was baptized, went up straightway out of the
+water: and, lo, the heavens were opened unto him, and he saw the
+Spirit of God descending like a dove, and lighting upon him: and, lo,
+a voice from heaven, saying, This is my beloved Son, in whom I am well
+pleased." The Three Persons in the Holy Trinity were thus at once made
+manifest, or shown to John the Baptist: before Him, under the form of
+Man, stood God the Son: God the Holy Ghost came down from heaven in a
+bodily form, with a gentle motion like that of a dove, and rested upon
+the Son of God: God the Father was not made visible to the eyes, but
+His voice was heard, declaring Jesus to be His Son, the promised
+Messiah, the Saviour of the world.
+
+After His baptism, Jesus was, by the appointment of His Father, "led
+by the Holy Spirit into the wilderness to be tempted of the Devil." It
+was necessary that Jesus should gain a victory over the great enemy of
+mankind, and show that the Devil had no power to lead Him to do evil.
+Since Adam fell, no human being had ever so completely resisted the
+Devil as to _deserve_ the favour of God; thus no one had ever earned
+eternal life even for himself. Jesus came to make atonement for the
+sin of countless millions: but He could not have made satisfaction for
+the sins of others, if He had in the least thing given way to the
+Devil. Therefore He must fight and conquer, or the work which He came
+to do must have remained for ever undone.
+
+In Scripture, Jesus Christ is called the second Adam: "the first Adam
+is of the earth, earthy, the last Adam is the Lord from heaven." The
+first Adam was created holy and good, but he was tempted by the Devil
+and sinned; "so by the disobedience of one man came death, for in Adam
+all die." All who bear the same nature, must share the punishment due
+to that sinful nature. But the Holy and Eternal Son of God took upon
+Himself the human nature of man, and became subject to the like
+infirmities, but without sin. Thus was atonement made--"in Christ
+shall all," who give themselves to Him, "be made alive": "thus by man
+came also the resurrection of the dead." The Devil exerted all his
+power to lead Jesus to do something which would displease God, and
+destroy the blessed work of redemption. Taking advantage of Jesus
+being hungry and faint after long fasting, the Devil gently proposed
+that He should turn some stones into bread, and thus at the same time
+supply His own wants, and give a convincing proof that He was indeed
+the Son of God, as He had been just declared to be.
+
+We are ready enough to take any excuse for doing what we wish to do;
+and by this means we often fall into the snare which Satan so cleverly
+spreads for us. But Jesus thought of nothing but how to do the Will of
+His Father completely and entirely. He had been led into the
+wilderness by the Spirit of God, and it was the Will of His heavenly
+Father that He should now be enhungered. Jesus was therefore
+determined to leave the matter entirely in the hands of God. This is
+what we should all do, rather than try to help ourselves by doing
+anything that we fear may displease God.
+
+Satan next wanted Jesus to throw Himself down from the roof of the
+temple into the court below, where the people were assembled, and thus
+show them at once that He was the promised Messiah, the Son of God, of
+whom David had written, God "shall give His angels charge over thee,
+to keep thee; and in their hands they shall bear thee up, lest at any
+time thou dash thy foot against a stone." But Jesus, still bent upon
+doing His Father's will, answered from Scripture, "It is said, Thou
+shalt not tempt the Lord thy God," meaning that no one must run into
+unnecessary danger, to try whether God will preserve him: this is
+tempting Providence, and is sinful. To do our duty in spite of danger
+is trusting God, and is right: but to run into danger just to please
+ourselves, expecting that God will preserve us, is presumptuous and
+sinful.
+
+Satan made a last attempt to get Jesus to bow down to him, by
+promising to give Him power over all the kingdoms of the world; but
+Jesus was content to have only what God saw fit to give Him, and
+replied, "Get thee hence, Satan: for it is written, Thou shalt worship
+the Lord thy God, and Him only shalt thou serve."
+
+The battle was over; the victory was gained: as Man, Jesus had been
+tempted; as Man, He had resisted the Devil. He had fought and
+conquered, and thus could go on with His blessed work, which He never
+could have accomplished, had He at this, or any other time, given way
+in the least degree to the Devil. For the first time since the
+Creation, Satan found himself defeated: against our blessed Saviour he
+could not prevail, as he had done against Adam and his descendants; He
+departed therefore: we are told, "Then the Devil leaveth Him, and,
+behold, angels came and ministered unto Him." The Father sent His
+Angels to minister to His Son; that is, to serve Him; to supply those
+wants to which, as Man, He was subject. No doubt they brought Him food
+of which His human nature stood greatly in need.
+
+We have seen how Jesus resisted the Devil; each time using the very
+words of Scripture, which forbade Him to do as the Tempter proposed.
+The Devil is constantly tempting every human being to sin, by
+suggesting that they had better follow their own wishes and
+inclinations, instead of denying themselves, and trying in all things
+to please God. We should therefore bear in mind, that we possess the
+same Scriptures, and far more; since we have now our Saviour's own
+words whilst He was upon earth, and also the letters of His Apostles:
+and then, when we are tempted to do what is wrong, let us remember
+what the Scriptures say, and obey _that_, instead of following our own
+wills. The young are never too young to begin to resist the Devil,
+who has temptations suited to every age and condition: if you feel
+disinclined to obey your Parents cheerfully, remember that the Bible
+says, "Children obey your Parents in all things": let all inclination
+to dispute with one another be driven away by the recollection of the
+precept, "Be ye kind one to another."
+
+The direction, "Speak every man truth with his neighbour," should
+strengthen you to resist every temptation to hide a fault, by saying
+what is not true, or even by keeping silence, or doing anything to
+deceive another. The fault into which so many young people fall, of
+being idle and careless about their lessons, would best be checked by
+calling to mind the precepts, "Be not slothful in business," and
+"Whatsoever ye do, do it heartily as unto the Lord." These, and many
+like precepts, warn us to conquer faults of which we are apt to think
+too lightly; not seeing that they are temptations set before us by the
+Devil, who strives to destroy our souls. But it is also written,
+"Resist the Devil, and he will flee from you." Begin at once to resist
+him with all your strength--struggle against your own will and
+inclinations, which will too often incline you to yield to his
+suggestions. Fight manfully as long as you live upon earth; praying
+always for help from God, without Whom ye can do nothing. If thus
+steadily and heartily you endeavour to renounce the Devil and all his
+works, with all the sinful lusts of the flesh, and do everything to
+please God, you will hereafter receive your reward in Heaven for Jesus
+Christ's sake.
+
+After the Baptism and Temptation of Jesus Christ, He began His work
+amongst men, by declaring to them the blessed truths of the Gospel.
+
+The first men who became disciples, or followers of Jesus Christ, were
+Andrew and John, who were already disciples of John the Baptist. "The
+next day," after the Baptism of our Lord, "John stood and two of his
+disciples; and looking upon Jesus as He walked, he saith, Behold the
+Lamb of God!" The Priests and Levites, as well as all the people of
+the Jews, knew that lambs were daily offered up as an atonement for
+sin, but that the blood of these creatures could never wash out the
+stain of sin, nor obtain its forgiveness. They were quite aware that
+these sacrifices were only offered up as a type, or sign of the
+Messiah; for Whose coming they looked, to make atonement for the sin
+of the whole world. John the Baptist had repeatedly told his disciples
+that he was not himself the Messiah, but was the messenger to prepare
+his way before Him. When, therefore, John the Baptist exclaimed,
+"Behold the Lamb of God," Andrew and John at once understood, that
+this was indeed the long-looked-for Messiah, the true Lamb of God, Who
+was to take away the sins of the whole world. "The two disciples heard
+him speak, and they followed Jesus." Jesus asked them, "What seek ye?"
+At once acknowledging Him to be their Master, the disciples asked Him,
+"Rabbi, where dwellest thou? He saith unto them, Come and see. They
+came and saw where He dwelt, and abode with Him that day; for it was
+about the tenth hour." That is, it was about two hours before sunset.
+
+Andrew next went in search of his own brother Simon Peter, and "saith
+unto him, We have found the Messiah." Simon Peter at once believed
+these glad tidings, and went with Andrew to Jesus, who received him
+kindly. The next day Philip, who lived in the same town as Andrew and
+Peter, and had no doubt often talked with them of the promised
+Saviour, also became a follower of Jesus; and he likewise brought a
+friend called Nathanael, of whom we must say something more.
+
+
+
+
+Chapter VII.--THE FIRST MIRACLE.
+
+
+Nathanael, who was brought to Jesus by Philip, was one of those devout
+Jews who had studied the writings of Moses and the prophets, and was
+in consequence anxiously expecting the coming of the promised Messiah.
+Philip went and told him that the Messiah was really come at last, and
+that he himself had seen the wondrous Being, of whom Moses and the
+prophets had written; and that He was no other than Jesus of Nazareth,
+the son of Joseph. Now at that time the inhabitants of Nazareth did
+not generally bear a good character, and were not therefore held in
+esteem by their fellow countrymen; and besides, Nathanael had learned
+from the Scriptures, that Christ should be born in Bethlehem; hence he
+doubted the possibility of Jesus being the promised Redeemer, and
+asked in a tone of incredulity, "Can there any good thing come out of
+Nazareth?" Philip, whose faith was firm, gave the best answer which
+ever can be given to those who doubt the testimony of others, "Come
+and see"; certain that if Nathanael were to see and talk with Jesus,
+he would be convinced that He was indeed the Messiah.
+
+Nathanael, who was willing and anxious to learn the truth, laid aside
+all prejudice, and went to Jesus; and fully was he rewarded for his
+willingness to learn. When Jesus saw Nathanael coming unto Him, He
+spoke in a manner which surprised the latter, and made him ask,
+"Whence knowest thou me? Jesus answered and said unto him, Before that
+Philip called thee, when thou wast under the fig tree, I saw thee." It
+seems that Nathanael, following a custom amongst the devout Jews, had
+gone into a quiet, retired part of his garden, to meditate and pray.
+Here he knew that no human eye could see him, and therefore the words
+now spoken by Jesus convinced him that Jesus of Nazareth was indeed
+the promised Messiah; he doubted no longer, but without hesitation,
+exclaimed, "Rabbi, Thou art the Son of God, Thou art the King of
+Israel." Jesus, pleased with Nathanael's willing faith, told him that
+he should see greater proofs of His being indeed the Son of God, the
+promised Messiah. The word Rabbi means a "teacher having authority."
+Andrew and Peter, James and John, of whom we have heard as the first
+disciples of Christ, did not at this time remain with Him as his
+constant attendants, but returned to their own occupation as
+fishermen: they all lived at Bethsaida, a town on the northern coast
+of the sea of Galilee.
+
+The next event which we have to notice, is the first miracle worked by
+Christ, at Cana in Galilee, where with those who had already become
+his disciples, He attended a marriage feast. Here, when wine was
+wanted, Jesus performed His first miracle, by turning water into wine.
+Thirty years had now passed away since the birth of Christ; the
+Shepherds, and others who had seen or heard the wonderful things which
+took place at that time, had probably ceased to think much about them;
+or if they thought of them, it was probably to wonder what had become
+of the Holy Babe, Who had been declared by Angels to be "Christ the
+Lord." Such a miracle as that now worked at Cana, would be talked of
+far and wide; and those who remembered the birth of Mary's Son at
+Bethlehem, would have no difficulty in believing that Jesus Christ was
+that wondrous Child. To all who were inclined to listen to Jesus,
+miracles were a confirmation of their faith; for these wonderful
+displays of supernatural power plainly showed Him to be the Son of
+God; yet in spite of such unmistakable signs, few of the Jews accepted
+Jesus as their expected Messiah. The poorer people, the lower
+classes, who benefited mostly by his miracles, "heard him gladly," for
+a time, at least; though at the period of His crucifixion their voices
+called out, "Crucify him, Crucify him!"
+
+When we read the account of Christ's life and miracles, it does seem
+most extraordinary, that throughout His career on earth, very few of
+the higher class of Jews, or of the Priests and those best acquainted
+with the Scriptures, would acknowledge Him. But we must remember that
+they had made up their minds, in spite of all that the prophets had
+said to the contrary, that the Messiah was to come as an earthly King
+and Conqueror, surrounded with pomp and splendour: this idea they
+would not give up: they were not like Nathanael, willing to be taught,
+and they could not bear the idea that a poor man, born in a humble
+rank of life, and only distinguished from other men by his holiness,
+should be their Messiah. Besides this, the greater part of the Jews
+had by this time grown careless about their religion; they still
+observed the outward forms and ceremonies ordered by the Law, but they
+did not obey the command given through Moses, to love the Lord their
+God with all their heart: they did not wish to be holy, as Jesus
+plainly told his disciples they must be. He went about preaching the
+Gospel of the Kingdom, that is, telling all men that they must repent
+of all their sins, and leave off doing wrong, and try to please God in
+everything, if they would hereafter be received into the Kingdom of
+Heaven. Such doctrine was very displeasing to the Jews, and therefore
+they were determined not to own such a Teacher as their Lord: thus
+they rejected the true Messiah, whilst they pretended to be anxiously
+looking out for His coming.
+
+Not very long after the miracle at Cana, we are told that "the Jews'
+Passover was at hand, and Jesus went up to Jerusalem." The Law of
+Moses commanded, that at this feast every male among the Jews, should
+appear before the Lord in His holy temple; and Jesus, Who was to set
+an example of perfect obedience to all the commandments of God,
+journeyed from Capernaum up to Jerusalem, to keep the feast in the
+place which the Lord had chosen. When Jesus went up to this Passover,
+He drove the buyers and sellers out of the temple, an action repeated
+on a future occasion. At this time St. John says, that Jesus "found in
+the temple those that sold oxen and sheep and doves, and the changers
+of money sitting: and when he had made a scourge of small cords, He
+drove them all out of the temple, and the sheep, and the oxen; and
+poured out the changers' money, and overthrew the tables; and said
+unto them that sold doves, Take these things hence; make not my
+Father's house a house of merchandise."
+
+It is not meant that these animals, or the money changers, were in the
+_building of the temple itself_, but in one of the courts surrounding
+it.
+
+So many creatures were required for sacrifices, that it was a great
+convenience for persons coming from a distance, to be able to buy what
+they wanted on the spot; and therefore it had long been the custom for
+traders to establish themselves outside of the outer Court of the
+temple, to supply the worshippers with oxen, sheep or doves. Then
+again, people coming from a distance, might bring their money in a
+large sum, and then they would want to have it changed for coins of
+less value; just as we might carry a sovereign, which would give us no
+trouble to carry, and then get it changed into shillings, when we
+wanted to spend it. Some Jews also, who came to the temple from time
+to time, lived in foreign countries, and they would naturally bring
+the money of those countries, which would be of no use in Judæa; and
+they would therefore wish to change their foreign money into the money
+current amongst the Jews. For these reasons the money changers were
+most useful; and they therefore established themselves with the
+traders, outside the temple Courts.
+
+But the Priests, as well as the people, became careless about obeying
+God perfectly, or worshipping Him in a proper manner and honouring His
+house; and therefore, at length, these money changers and sellers of
+cattle, established themselves in the Court of the Gentiles, and so
+carried on their trade within the sacred precincts of the temple. This
+outer Court, in which the money changers and those who sold oxen,
+sheep, and doves appear to have established themselves, was the Court
+of the Gentiles; and was intended for the use of devout persons, who,
+though not willing in all respects to imitate the Jews, were to
+worship the One True God. In this Court also, all Jews who happened to
+be _unclean_, performed their devotions, as they were not then allowed
+to go into the inner Court. There were very many things which caused a
+Jew to be looked upon as unclean, without any fault of his. Illness, a
+death in the house, nursing the sick; and many other things, rendered
+a man "unclean," and unfit to enter the inner Court. Under these
+circumstances, there were always many unclean Jews, worshipping God
+in the Court of the Gentiles; and the presence of the traders and
+money changers was a great disturbance to both Jews and Gentiles; for
+they could not attend properly to their prayers, in the midst of all
+the noise and confusion made by the buyers and sellers. This wrong
+state of things Jesus put an end to, by driving all these traders out
+of the temple courts; telling the people not to make the house of God
+a house of business, a place for buying and selling.
+
+The disciples of Jesus who witnessed his conduct on this occasion,
+remembered that David, speaking of the Messiah Who was to come, said,
+"The zeal of thine house hath eaten me up," words that meant, that
+Jesus would not allow any dishonour or disrespect to be shown to the
+House of God.
+
+By saying to the people, "Make not my Father's house a house of
+merchandise," Jesus plainly declared himself to be the Son of God; and
+the Jews so understood His words, though they would not own him to be
+the Son of God, but immediately asked, "What sign showest thou unto
+us, seeing that thou doest these things?" that is, What proof can you
+give us that you are what you say, and that you have any right to turn
+these people out of the Court of the temple?
+
+Had this question been asked in a proper spirit, from a real desire to
+know for certain, in order that they might worship Jesus as the
+Messiah, they would no doubt have received a plain and direct answer.
+But they had no intention of following and obeying Jesus as their Lord
+and Master, and only wished to find excuses for not believing in Him;
+therefore our Lord, Who knew all the thoughts in their hearts,
+answered them in a very remarkable way, giving them a sign which would
+hereafter prove Him to be indeed the Son of God.
+
+
+
+
+Chapter VIII.--NICODEMUS COMES BY NIGHT TO JESUS.
+
+
+To the question, What sign showest thou unto us, seeing that thou
+doest these things? Jesus answered, "Destroy this temple, and in three
+days I will raise it up." These words were a prophecy: Jesus "spake of
+the temple of his body," and thus declared that His own body would be
+killed, but that after three days He would rise to life again.
+
+The Jews, thinking only of the building before their eyes now,
+exclaimed in astonishment, "Forty and six years was this temple in
+building, and wilt thou rear it up in three days?" It had taken Herod
+forty-six years to repair and beautify the second temple, and the Jews
+might well doubt its being done in three days: they thought of nothing
+further, and were probably quite satisfied that Jesus had now said
+what could not possibly be. But the disciples felt sure that these
+words of their Lord had some hidden meaning, though they did not
+understand what: they therefore remembered them; and after their
+accomplishment their faith was strengthened; for we read, "When
+therefore he was risen from the dead, his disciples remembered that he
+had said this unto them; and they believed the Scripture, and the word
+which Jesus had said."
+
+All Scripture, as we know, was written for our instruction, and
+therefore we must always think what we can learn from it: now the
+clearing of the temple court by Jesus teaches us two great lessons:
+first, that we must never use the House of God for any purpose but
+that for which it is intended. Now, to us, our Churches are the house
+of God; and if we do not use them as we ought, we sin as did the Jews.
+Of course, we cannot make them a house of merchandise as the Jews did;
+but if we are thinking of our business, or our pleasure, or anything
+else, instead of attending to what is going on, we are not using the
+house of God in a proper manner. Our Churches are set apart for the
+worship of God as much as the Temple was; and if we do not worship God
+when we go for that purpose, we displease our heavenly Father.
+Everything belonging to God must be treated with reverence, and
+honoured by being used according to His Will. In this way, therefore,
+we must reverence and honour His day, His house, and His word. You
+will thus see that being careless and inattentive at Church is a great
+sin. God sees your heart, and knows all your thoughts, so that if you
+are thinking of something else, though you may be sitting still and
+thus _appear_ good to man, He will be displeased.
+
+In all the prayers you must join heartily: when the Lessons are read,
+you will generally be able to understand them. When the Clergyman
+begins to preach his Sermon, try to understand what he says: if you
+really cannot understand his sermon, then think about some person
+mentioned in Scripture, as Adam, Abraham, Jacob, David, Solomon,
+Samuel, and many others, and consider what they did to please or
+displease God; or say over your hymns and texts to yourself: this will
+prevent your thoughts from wandering off to your business, or
+pleasures, or any such things. In the house of God, you must _think_
+of _nothing but_ God, and how to please Him.
+
+Now let us talk of the other lesson, which we are to learn from what
+Jesus did.
+
+Jesus spake of His body as a temple; and St. Paul tells us, that all
+who love and follow Christ are so joined together in Him, that they
+are like stones joined together to build up a holy temple, for an
+habitation of God through the Spirit. As Christians baptized in the
+Name of the Father, Son, and Holy Ghost, we have all become stones or
+parts of that holy temple the Church of Christ; members or parts of
+His body: for the Scripture calls the Church of Christ His body. Now
+as long as we are obedient and faithful members of Christ's body, the
+Church, the Holy Spirit will bless and help us: but if we give way to
+our own sinful feelings, we bring bad passions into this holy temple,
+the Church of Christ, and "defile," or make it unclean, as the Jews
+defiled the temple built by hands by bringing oxen and sheep into its
+courts. St Paul warns us of the consequence of such sin: "If any man
+defile the temple of God, him will God destroy."
+
+But further, the same Apostle St. Paul teaches each one of us to look
+upon our own body as a temple, for the abode of the Holy Spirit. Now,
+as a temple is devoted to the service of God, so we must employ our
+bodies in serving Him, and doing His will. The temple must not be
+defiled; so we must try hard to keep all naughty tempers out of our
+hearts. Disobedience, passion, quarrelsomeness, idleness--in short,
+all the faults you can have--are evil things which defile the temple,
+and render it unfit for the abode of the Holy Spirit. If you try to
+resist evil, the Holy Spirit will help you to do so; but if you give
+way to bad passions, and allow the Devil to govern you, you will
+grieve the Holy Spirit of God, and at last _force_ Him to leave you to
+follow your own ways. To be left to follow your own evil ways is the
+most dreadful thing that can happen to you. Pray to God, and try to
+have Him always for your friend.
+
+We have said that during our Saviour's ministry on earth, few of the
+higher class of Jews became His disciples; but there was one
+remarkable exception, in the case of a man named Nicodemus, whose
+conversation with our blessed Lord is particularly instructive. We
+read in the Gospel of St. John, "There was a man of the Pharisees,
+named Nicodemus, a ruler of the Jews: the same came to Jesus by night,
+and said unto him, Rabbi, we know that thou art a teacher come from
+God: for no man can do these miracles that thou doest, except God be
+with him." Nicodemus was a man of sense, and the miracles of Jesus had
+convinced him; for he felt certain that no one but the Son of God, the
+Messiah, could do such things. He was willing to acknowledge this; but
+afraid of the ridicule or reproaches of his friends, he came to Jesus
+by night, that no man might know of his visit. Christ, who is very
+merciful, did not refuse to listen to Nicodemus, but began to show him
+that there must be some proof of faith in a holy life. So when
+Nicodemus declared his belief that Jesus came from God, "Jesus
+answered and said unto him, Verily, verily, I say unto thee, Except a
+man be born again, he cannot see the kingdom of God." Nicodemus, not
+understanding the real meaning of these words, "saith unto him, How
+can a man be born when he is old?" meaning that it was impossible for
+a man who had been born many years before, again to become a baby.
+"Jesus answered, Verily, verily, I say unto thee, Except a man be born
+of water and of the Spirit, he cannot enter into the kingdom of God.
+That which is born of the flesh is flesh; and that which is born of
+the Spirit is spirit." Jesus meant that, as to the body or flesh, no
+man could of course be born again; but that by the help of the Holy
+Spirit, the man's nature might be changed so that he would become
+holy, trying in all things to please God: such a change in the
+character, temper, and disposition might be compared to a new birth;
+and without such a complete change, no one could enter into the
+kingdom of God. Such teaching might well cause Nicodemus great
+surprise; and Jesus said unto him, "Marvel not that I said unto thee,
+Ye must be born again. The wind bloweth where it listeth, and thou
+hearest the sound thereof, but canst not tell whence it cometh, and
+whither it goeth: so is every one that is born of the Spirit." In
+these words our Saviour warns Nicodemus, that a man's conduct only can
+show whether he has been born of the Spirit: just as we cannot see the
+wind, but we know that it blows, because we hear the noise it makes,
+and see its effects in the way the trees and other things are blown
+about.
+
+Nicodemus, in astonishment at all he heard, now said, "How can these
+things be?" and then Jesus told him how necessary it was to have faith
+when hearing of heavenly things, since it is impossible for man to
+understand how the great works of God are done. At this time Jesus
+uttered that remarkable prophecy, comparing His crucifixion to the
+setting up of the Brazen Serpent in the wilderness; saying, "And as
+Moses lifted up the serpent in the wilderness, even so must the Son of
+man be lifted up: that whosoever believeth in him should not perish,
+but have eternal life." When the children of Israel were dying from
+the effects of the bites of the fiery flying serpents, those who so
+believed the words of Moses, as to look up at the brazen serpent, were
+saved at once from the death of the body. When all the children of men
+were dying from the effects of sin (the bite of that old serpent the
+Devil), all who would in faith look up to the cross of Christ, and
+believe in Him, would be saved from the far more dreadful death (or
+eternal misery) of the soul. And then our Saviour went on to speak of
+the great love of God, as shown by His giving His Son to die for man.
+
+"After these things came Jesus and his disciples into the land of
+Judæa; and there he tarried with them, and baptized. And John also was
+baptizing in Ænon, near to Salim, because there was much water there":
+here many of the people came to John, and were baptized. Some of those
+who came to him, seem to have been rather distressed or surprised that
+Jesus was drawing men away from him; and they said, "Rabbi, he that
+was with thee beyond Jordan, to whom thou bearest witness, behold, the
+same baptizeth, and all men come to him."
+
+John immediately reminded his hearers, that he had always told them
+that he had only come as the messenger of Christ to prepare His way,
+and that now that Christ was come, his ministry was ended, and he had
+only to rejoice in the success of his Heavenly Master. He himself was
+but a man, "of the earth, earthy"; but of Him whose messenger he was,
+he said, "He that cometh from above, is above all." Moreover, John
+said, "He must increase, but I must decrease." Jesus had just begun
+His work, which would go on and increase; John's work was finished,
+and he himself would not long remain on earth.
+
+And so it was; for very shortly afterwards, John the Baptist was shut
+up in prison by Herod Antipas, the governor of Galilee.
+
+
+
+
+Chapter IX.--JOHN PUT INTO PRISON.
+
+
+Herod Antipas, one of the sons of Herod the Great, was governor of
+Galilee: Philip, another of them, was governor or tetrarch of Itruria.
+The word "tetrarch" means the governor of a certain portion of a
+kingdom. The land of Palestine being subject to the Romans, they had
+divided it into portions; and the governors of each portion were
+styled tetrarchs. Philip had a wife called Herodias, a bad woman, who
+behaved ill to her husband, and at length left him, and became the
+wife of his brother Herod. Now this was a great sin on the part of
+Herod, as well as that of Herodias, and John the Baptist reproved them
+for it: this holy man was not afraid to speak the truth, though doing
+so was sure to bring trouble upon himself, for Herod was a proud man,
+who would not like to be told of his faults, and Herodias would be
+much more angry.
+
+But John had been sent by God the Father to prepare the way of the
+Lord, by teaching His Will to men, and exhorting them to repentance
+and amendment of life: this John was determined to do, undismayed by
+any fear of what man might do to him; and therefore he told Herod,
+that it was not lawful, not allowed by the Law of God, that he should
+thus take his brother's wife to be his wife.
+
+The consequence was, that John was immediately put into prison.
+Herodias, who hated him for reproving her, would gladly have had him
+put to death; but she could not yet prevail on Herod to consent to so
+wicked an act.
+
+There seems to have been two reasons which made Herod unwilling to put
+his prisoner to death. In the first place, many of the Jews looked
+upon John as a prophet and a teacher sent by God; and Herod feared
+that there might be some riot amongst the people, in which case the
+Romans might accuse him of having misgoverned the country, and suffer
+him to be no longer governor. The other reason was, that although
+Herod was angry with John, he could not help seeing that he was a good
+and holy man; so much so, that he listened to his advice on many
+points, though he would not act according to it, in the matter of
+Herodias. Even after John was cast into prison, Herod often "sent for
+him, and heard him gladly, and did many things."
+
+Well would it have been for Herod, if he had done _all_ things
+according to John's advice.
+
+"Now after that John was put in prison, Jesus came into Galilee,
+preaching the gospel of the kingdom of God": preaching, that is, the
+good tidings of how sinful man might enter into the kingdom of God,
+from which the Fall of Adam had shut him out. "Repent ye and believe
+the Gospel," was the sum of his preaching: true repentance would make
+men leave off sinning; and belief in the Gospel would lead them to
+strive to be holy, out of love for the Saviour, who was come upon
+earth to deliver them from eternal misery.
+
+He preached the Gospel of the kingdom of God to all who would hear
+him; they naturally told others; so that "there went out a fame of him
+through all the region round about." Besides this, "Jesus taught in
+their synagogues." Synagogues were buildings in which the Jews
+assembled to pray to God, and to hear the holy Scriptures read and
+explained. The use of synagogues began after the return of the Jews
+from their captivity in Babylon; and in our Saviour's time there were
+great numbers of them, not only in towns and villages, but all over
+the country: some writers tell us, that wherever there were ten
+grown-up men, able to form a congregation, the Jews thought it right
+to build a synagogue.
+
+It would be well if Christians had in this matter followed the example
+of the Jews; for unhappily there are not now nearly enough Churches in
+our land, so that there are great numbers of men, women, and children
+in England, who could not go to Church if they wished to do so,
+because there is not room enough for them. This is very sad, and we
+should always be ready to give our money to help in building Churches,
+which are so much wanted all over the country.
+
+The Synagogues were generally built close to rivers and brooks, so as
+to have water at hand for all the ceremonies of purification: it was
+right in the Jews to observe these outward ceremonies, but it would
+have been better for them if they had remembered, that they were only
+ordered, to show the necessity of purifying the heart and life from
+sin. Let _us_ remember this, and pray to God, "Make me a clean heart,
+O God."
+
+The daily service in the Synagogue, consisted of prayers and the
+reading of a portion from the books of Moses, which was afterwards
+expounded or explained: on the Sabbath days, a second portion of
+Scripture, from the writings of the Prophets, was read in addition. A
+certain number of wise and serious men, were chosen to be Rulers of
+each Synagogue; that is, to settle all matters concerning it, and to
+arrange the services, and appoint the readers. The readers were
+usually some of the Scribes; but strangers were often allowed to read
+and expound the Scriptures in their place, and any one who was looked
+upon as a prophet, would be eagerly listened to. To show their
+reverence for the Scriptures, the Jewish doctors stood up whilst they
+read the daily portions, and then sat down, whilst they explained the
+meaning to their congregation. Whenever any person among the Jews set
+himself up as the founder or leader of a party, by teaching any
+peculiar doctrines, he was allowed by the Rulers to explain these
+doctrines publicly in the Synagogues; so that all men might have an
+opportunity of hearing his opinions, and judging whether such a
+teacher spoke according to the Scriptures, and ought to be listened
+to, and followed. In consequence of this custom, Jesus Christ, and in
+after times His Apostles also, were allowed to read and expound in the
+Synagogues.
+
+Every considerable synagogue, that is, every one so situated as to
+have a large congregation, had attached to it an academy, or school
+for elder children, who here studied the Scriptures under the guidance
+of the Rabbis. But unfortunately, with the Scriptures, which are the
+Word of God, these Rabbis instructed the Jewish youth in the
+traditions of man. "Traditions" were sayings and doctrines which had
+never been written down, but had merely been told by word of mouth
+from father to son, and had thus been handed down through many
+generations. Many of these traditions, which had some truth in them at
+first, had become sadly altered by thus being told by one to another;
+so that some of them were, in our Saviour's time, quite contrary to
+the commandments and precepts of God.
+
+Other traditions again had been entirely invented by men, and were not
+deserving of any attention; but the Jews received them all, and looked
+upon them as equal in authority, or rather as superior, to the Holy
+Scriptures themselves.
+
+The Rabbis who taught in the academies attached to the synagogues, sat
+in the midst of their scholars, who all stood round them.
+
+We have said, that "When Jesus had heard that John was cast into
+prison, he departed into Galilee," preaching and teaching throughout
+the country. "And leaving Nazareth," which had been the home of His
+childhood, "he came and dwelt in Capernaum, which is upon the sea
+coast (of the lake of Tiberias), in the borders of Zabulon and
+Nepthalim." Thus was fulfilled the prophecy spoken by Esaias, that is
+Isaiah, "The land of Zabulon and the land of Nepthalim, by the way of
+the sea, beyond Jordan, Galilee of the Gentiles; the people which sat
+in darkness saw great light; and to them which sat in the region and
+shadow of death light is sprung up." In the holy Scriptures, the word
+"darkness" constantly means ignorance and sin; whilst "light" is used
+to express the contrary, as knowledge and goodness. The people of
+Galilee were ignorant and sinful, but the Gospel of Jesus Christ was
+as a light to drive away this darkness, by teaching men to believe in
+their Saviour, and obey the Will of God. This blessing was now
+brought, as the prophet Isaiah had foretold, to the country round
+about Capernaum.
+
+From this time, Capernaum seems to have been the home of Jesus Christ;
+as far, at least, as he could be said to have a home, when His whole
+life was spent in moving about the country from one place to another,
+"teaching in their synagogues, and preaching the Gospel of the
+Kingdom, and healing all manner of sickness, and all manner of disease
+among the people."
+
+In the Four Gospels you must look for the full account of the
+miracles, parables, and conversations of our blessed Saviour; here
+many of them will be only briefly mentioned.
+
+In passing on one occasion from Judæa into Galilee, "He must needs go
+through Samaria." His disciples being gone into the town to buy food,
+Jesus asked a woman of Samaria who came to draw water from the well,
+to give Him to drink; and He took this occasion to tell her, that it
+signified little in what place men worshipped God, if they worshipped
+Him properly "in spirit and in truth," that is, truly and sincerely,
+in faith; and he ended by telling her plainly that He was the Messiah,
+expected by Samaritans as well as by Jews. In consequence of what
+passed between our Lord and this woman, many of the Samaritans
+believed in Him as the Christ, the Saviour of the world.
+
+Jesus appears to have remained at Samaria for two days; and we may be
+quite sure that during that time He preached "the Gospel of the
+Kingdom" to all who would hear His words.
+
+Next we hear of another miracle worked at Cana, where He had changed
+the water into wine. A certain nobleman, whose son was sick at
+Capernaum, came to Him to implore His help: this nobleman believed
+that Jesus could heal his son, and his faith was rewarded by having
+his child restored to health. After this, Jesus "came to Nazareth,
+where he had been brought up; and as his custom was, he went into the
+synagogue on the Sabbath day, and stood up for to read. And there was
+delivered unto Him the book of the prophet Esaias. And when he had
+opened the book, he found the place where it was written, The Spirit
+of the Lord is upon me, because he hath anointed me to preach the
+Gospel to the poor; he hath sent me to heal the broken-hearted, to
+preach deliverance to the captives, and recovering of sight to the
+blind; to set at liberty them that are bruised, to preach the
+acceptable year of the Lord. And he closed the book, and he gave it
+again to the minister, and sat down. And the eyes of all them that
+were in the synagogue were fastened on him," eagerly expecting the
+explanation of this passage of holy writ. Jesus told them, that this
+prophecy was now fulfilled in Him; and when they hesitated to believe
+in "Joseph's son," and seemed to wonder why He did not work miracles
+there, He reminded them that miracles were worked, and always had been
+worked, just according to the pleasure of God, who often chose the
+most unlikely persons to work his miracles upon. His words made all
+who were in the synagogue very wrath; "and they rose and thrust him
+out of the city, and led him unto the brow (or edge) of the hill
+whereon their city was built, that they might cast him down headlong,"
+and so put an end to his life and his preaching; but not yet, and not
+so, was the Son of man to die. He therefore worked a miracle to save
+himself, and "passing through the midst of them, went His way."
+
+
+
+
+Chapter X.--CALLING OF SIMON AND OTHERS.
+
+
+The number of Christ's disciples increased, but it was necessary that
+He should have a certain number of faithful men constantly with Him,
+to be witnesses of all that He said and did whilst on earth; so that
+they might teach "the Gospel of the Kingdom" to others, when he should
+have returned to His Father in Heaven. To this end, therefore, when
+walking by the Sea of Galilee, Jesus bid the two brothers, Simon
+called Peter, and Andrew, leave their occupation of fishermen, and
+follow Him wheresoever He should go; telling them that He would make
+them fishers of men: meaning, that as by putting their nets into the
+sea, they had hitherto brought fish to land; so now, by preaching the
+Gospel, they should bring men to the kingdom of Heaven. Jesus did not
+speak in vain: "straightway they forsook their nets, and followed him.
+And when he had gone a little farther thence, he saw James the son of
+Zebedee, and John his brother, who also were in the ship mending their
+nets. And straightway he called them; and they left their father
+Zebedee in the ship with the hired servants, and went after him." A
+miracle quickly confirmed the faith of these four disciples. The
+people, who had gathered round our Lord to hear his words, so pressed
+upon Him, that He entered into Simon's ship, and from thence taught
+the people. When He had spoken to them for some time, "he said unto
+Simon, Launch out into the deep, and let down your nets for a
+draught." Now Peter, who had been toiling all night, which is the best
+time for catching fish, knew that there was little chance of taking
+any then; but the command of his Master was enough for him. His
+obedience was rewarded by a wonderful draught (or take) of fishes,
+which greatly astonished Simon and Andrew, as well as their partners,
+James and John. Peter, seeing the wonderful works of God, felt that he
+was utterly unworthy even to be the servant of so glorious a Being,
+and falling at Jesus's knees, he exclaimed, "Depart from me; for I am
+a sinful man, O Lord!" But Jesus encouraged him, and repeated His
+promise, that His disciples should by their preaching of the Gospel
+bring the hearts of men to love and obey the Lord, for "he said unto
+Simon, Fear not; from henceforth thou shalt catch men. And when they
+had brought their ships to land, they forsook all, and followed him."
+
+From henceforth these four disciples, who had been especially called,
+became the constant attendants of our Lord. Three of them, Simon,
+James, and John, were more particularly favoured; for they are
+mentioned as being with the Lord on many occasions, when His other
+disciples were not with Him; thus they were witnesses of all the
+wonderful events in His life.
+
+After the calling of Simon and his companions, Jesus went with them
+into Capernaum; "and on the Sabbath day he entered into the synagogue
+and taught." Jesus did not talk to the people, as many of the Scribes
+did, about ceremonies and traditions; but he tried to draw their
+thoughts away from such comparative trifles, and fix them upon the
+Lord God Almighty--upon His goodness and mercy, and upon the necessity
+of faith and love producing perfect obedience to His holy Will. Jesus
+spake of holiness and righteousness in a way that they had never
+before heard; and he spake also in a tone of authority as One who had
+a right to command. He told them that he was indeed the Son of God,
+and that he spake unto them in the name of the Lord God of Israel: He
+warned the impenitent and disobedient, that they would bring eternal
+misery upon themselves, while He promised eternal happiness to all who
+would believe and obey. No wonder that His hearers were astonished at
+such teaching, from one who appeared to be merely a man like
+themselves. But to convince them that they might safely believe in
+Him, Jesus, even in the synagogue, healed a man who had a spirit of an
+unclean devil, so that "the people spake among themselves, saying,
+What a word is this? for with authority and power he commandeth the
+unclean spirits, and they do obey him. And immediately the fame of him
+went out, and spread abroad throughout all the region, into every
+place of the country round about Galilee."
+
+"And when they were come out of the synagogue, Jesus with James and
+John entered into the house of Simon and Andrew: here the mother of
+Simon's wife lay sick of a fever." The poor woman's friends besought
+Jesus for her; He took her by the hand; the fever left her at once;
+and then, instead of being weak, as people naturally are after a
+fever, her health and strength returned at once, and "immediately she
+arose and ministered unto them." The news of so wonderful a cure,
+increased the fame of Jesus.
+
+The wonderful cures performed by Jesus brought many to ask His help.
+"And when the even was come," that is, as soon as the Sabbath was
+over,--for the Jews reckoned their Sabbath to begin at sunset, or
+about six o'clock on Friday evening, and to end at the same hour on
+Saturday night,--as soon, therefore, as the Sabbath was past, "all the
+city was gathered together at the door, and they brought unto him all
+that were diseased, and them that were possessed with devils: and he
+cast out the spirits with his word, and healed all that were sick."
+Thus were fulfilled the words spoken, 700 years before, by Esaias the
+prophet, who said, "Himself took our infirmities, and bare our
+sicknesses."
+
+This prophecy was doubly fulfilled: first, by healing sicknesses and
+diseases, Christ, during his lifetime, took away the consequence of
+the punishment of sin; secondly, by His death upon the Cross, He took
+away sin, and procured forgiveness and salvation, for all who seek it
+in the way appointed by Him.
+
+"And in the morning, rising up a great while before day, he went out,
+and departed into a solitary place and there prayed." Having taken
+upon Himself the form and nature of man, Jesus now set His disciples
+an example of what prayer ought to be. It is a blessed thing to be
+allowed to pray to God--to tell Him of all our joys and sorrows--and
+to beg Him to bless us, and make us able to do well, whatever work He
+may give us to do. We sinful creatures have also another thing to pray
+for; and that is, forgiveness of our sins for Jesus Christ's sake, and
+such true repentance, as will make us try every day to do His holy
+Will better and better. For all these blessings we should constantly
+pray: but you must remember, that it is quite possible for you to
+kneel down every morning and evening and repeat the prayers which you
+have learnt, and _yet never really pray one bit_.
+
+Prayer is speaking to God, and begging Him to give us what we stand in
+need of, both for our souls and bodies. Now, amongst ourselves, it is
+thought very rude and disrespectful, to speak to any person without
+thinking of what we are saying: and what should we think of a person
+who went into the presence of an earthly king, to ask some great
+favour, and then spake in a careless, indifferent manner, without
+seeming to know or care what he was asking for? We should all blame
+such a person; and think that he did not deserve to have his petitions
+granted. What must it be, then, to speak to the Lord God Almighty, the
+King of Kings, in such a manner? Then, again, if you really wanted
+your Parents to do anything for you, or give you anything, you would
+not ask them carelessly, as if you did not care whether they said
+"Yes" or "No"; you would beg and pray earnestly with all your heart.
+Now this is what you should do when you say your prayers to God, your
+heavenly Father, Who can give you all you need on earth; and can
+besides, put His holy Spirit into your heart, and give you eternal
+happiness hereafter. Try, then, always to pray from your heart, and
+never allow yourself to repeat words carelessly, as if prayer was a
+task, to be got through as soon as possible. Such prayers can never
+please God; on the contrary, by praying in such a way we commit a
+great sin; for we take God's holy Name in vain, every time we kneel
+down to say our prayers. Written prayers are useful as helps; but you
+should also try of your own self to ask God to forgive you for any
+naughty things you have done, and help you to do better: God does not
+care what words we say, if our hearts really pray.
+
+Jesus, you will observe, got up before it was light, and went into a
+quiet place, where he could pray without interruption. He would rather
+give up His night's rest, than not have time to pray to His heavenly
+Father; and we must remember, that as He had taken upon Him the nature
+of man, He was just as liable to be tired and sleepy as we are; and
+therefore, He suffered as much from giving up his night's rest as we
+should do; let His conduct, therefore, be an example to us.
+
+In the morning, "Simon and they that were with him," (the three other
+disciples already called,) missed their Master, "and followed after
+him. And when they had found him, they said unto him, All men seek for
+thee." No doubt, as soon as it was day, all they that had any sick in
+their families, brought them to be healed, and were disappointed at
+finding only the disciples.
+
+After this, "Jesus went about all Galilee, teaching in their
+synagogues, and preaching the Gospel of the Kingdom, and healing all
+manner of sickness and all manner of disease among the people. And his
+fame went throughout all Syria; his wonderful cures were heard of in
+neighbouring lands, and they brought unto him all sick people and
+those which were possessed with devils, and those which were lunatic
+(or mad); and he healed them." And there followed him great multitudes
+of people from Galilee, and from Decapolis, and from Jerusalem, and
+from Judæa, and from beyond Jordan.
+
+
+
+
+Chapter XI.--THE LEPER HEALED.
+
+
+We read so often in the Gospels, of Jesus casting out devils and
+unclean spirits, that it may be as well to say something on this
+subject, as in these days there is nothing of the kind. We know that
+the Devil has ever been the greatest enemy of mankind, trying to
+destroy the souls and bodies of men. In the Old Testament, we read of
+diviners, enchanters, wizards, sorcerers, and magicians, who were all
+persons wicked enough to try to have communication with evil spirits;
+and we also read that the children of Israel were commanded to put all
+such to death. But it seems that when men would persist in doing the
+Devil's work by sinning against God, the evil spirits were allowed to
+have power over their bodies, as they had, by listening to his
+temptations, given him power over their souls. Certain it is, that in
+the time of our Lord, the evil spirits had some extraordinary power
+over the bodies of some men; entering into them as it were, and making
+them do things hurtful to themselves and others. Such people are
+spoken of as "demoniacs," or as being "possessed of devils" or
+"unclean spirits."
+
+Most likely the reason why God allowed the Devil to have power over
+the bodies of men, was to show the people the reality of a "ghostly
+enemy"; and to remind them, that if they allowed the Devil to get into
+their hearts and make them serve him, they would be unfit ever to go
+into the kingdom of God. The sad state in which these poor demoniacs
+were, was a sort of sign of the dreadful condition in which all the
+descendants of Adam must for ever have continued, if the Son of God
+had not come down to destroy the works of the Devil, and free the
+souls of men from his power.
+
+When Jesus cast the devils and unclean spirits out of the _bodies_ of
+men, it was a plain proof that His power was greater than theirs; and
+that he could, therefore, most certainly deliver the _souls_ of men
+from the power of their enemy.
+
+Evil spirits were thus allowed to show their power, in order more
+clearly to manifest, or show forth, the great power and glory of the
+Son of God, Whom even the devils were bound to obey: they were,
+moreover, forced to bear witness to the fact that He _was_ the
+Messiah, for on many occasions they cried out, "Thou art Christ, the
+Son of God."
+
+When we read of these unhappy men who were possessed by devils, let us
+remember that the same evil spirit is watching to destroy us; and that
+though he has now no power over the bodies of men, he tries to get
+possession of our hearts, and unless we resist him steadfastly, he
+will succeed. To encourage us to fight against the Devil, we must
+remember that he has no power over our souls but what we give him, by
+wilfully sinning against God. Powerful as our enemy is, our Friend
+and Saviour is vastly more powerful; and He will bless and keep all
+who do resist the Devil, and strive to obey and serve God faithfully.
+
+The next miracle mentioned, was the cure of a leper. Both Jews and
+Gentiles looked upon leprosy as a type of sin; that is, as being to
+the body, what sin is to the soul: the leprosy first shows itself in a
+little spot, but quickly spreads, and covers the whole body with
+sores. Sin begins in some act of disobedience; not being resisted, one
+sin leads to another, till the whole heart is filled with evil
+passions.
+
+The leper was considered unclean, and was not allowed to live amongst
+God's people, nor enter into the Courts of the Temple; typifying that
+sin is hateful in the sight of God, and that those who persist in it
+cannot enter into the kingdom of Heaven.
+
+The leprosy was looked upon as incurable by any human means, and
+therefore whenever a leper was healed, it was attributed to an
+especial exertion of the Divine power. In like manner, God only could
+take away the guilt and punishment of sin, and cleanse the heart of a
+sinner.
+
+The Leper, who went to Jesus beseeching Him, knew that no human skill
+could heal his disease; but believing Him to be the Son of God--the
+Messiah, he "fell on his face worshipping Him, and saying, Lord, if
+Thou wilt, Thou canst make me clean."
+
+Pleased with the man's faith, Jesus touched him, and said, "I will; be
+thou clean: and immediately the leprosy departed from him, and he was
+cleansed. And Jesus saith unto him, See thou say nothing to any man:
+but go thy way, show thyself to the priest, and offer for thy
+cleansing those things which Moses commanded for a testimony unto
+them." The Levitical Law declared, that the priests were to be judges
+in all cases of leprosy. Any one suspected of having this dreadful
+disease, was to be examined by the Priest: if the Priest pronounced
+his disease to be leprosy, he was at once considered unclean, and cut
+off from all communication with his fellow men. In like manner, if it
+pleased God to take away the disease, the leper was to go again to the
+Priest to be examined, and if he pronounced him to be cured, the poor
+man was then considered clean, and restored to the society of his
+fellow creatures.
+
+When our Lord dismissed the leper, He told him to "offer those things
+which Moses commanded." The ceremony of cleansing, to be observed by
+every one who had been cured of leprosy, was as follows:--Two live and
+clean birds were to be taken, with cedar-wood, hyssop, and other
+things; one of these birds was to be killed over a brook of running
+water, and its blood received in an earthen vessel: the living bird,
+with the other things mentioned, was to be dipped in the blood of the
+dead bird, and the leper was afterwards to be sprinkled with the
+blood. This was to show, as all sacrifices were intended to do, that
+sin and uncleanliness could only be done away with, by shedding the
+blood of the innocent and clean: and thus pointing out to all men,
+that the blood of Jesus Christ, the spotless lamb of God, could alone
+wash away the sin of man.
+
+The living bird was then to be let loose in the open fields, to
+signify that the leper now cleansed from his plague, was free to go
+where he would amongst his fellow men. This was the ceremony which
+Jesus bade the leper observe, and he was not to mention his cure until
+all was accomplished. For this there appear to have been two reasons:
+in the first place, Jesus did not wish His ministry to be disturbed,
+by the excitement which the knowledge of such a miracle would create
+amongst the people, who on several occasions desired to make Him their
+king even on earth. In the second place, the Priests were so
+obstinately prejudiced against our Lord, that they would have been
+very unwilling to pronounce the leper to be clean, had they known how
+his cure had been effected: but when once they had declared him to be
+healed, they could not unsay their own words.
+
+The healing of this leper, was the plainest proof that Christ could
+give of His being indeed the Son of God; for there was a tradition
+universally believed by the Jews, that when the Messiah should come,
+He would cure the leprosy.
+
+The leper did not keep silence, but began to publish it abroad, and so
+much the more went there a fame abroad of him: and great multitudes
+came together to hear, and "to be healed of their infirmities;
+insomuch that Jesus could no more openly enter the city," without
+exciting that attention, which at present He wished to avoid: and "He
+withdrew himself into the wilderness and prayed": but even here, "they
+came to him from every quarter."
+
+"And again he entered into Capernaum after some days; and it was
+noised that he was in the house. And straightway many were gathered
+together, insomuch that there was no room to receive them, no, not so
+much as about the door: and he preached the word unto them." When we
+read of the multitudes who crowded to hear Jesus, it does seem sad
+that so few profited by what they heard: let us try not to be only
+"hearers of the word, but doers also."
+
+One day, when Jesus was thus teaching, with Pharisees and doctors of
+the law, which were come out of every town of Galilee, and Judæa, and
+Jerusalem, sitting by, a man sick of the palsy, lying on a bed which
+was borne of four, was brought to be healed.
+
+The palsy is a sad disease, which often takes away the use of the legs
+and arms, and renders the poor sufferer perfectly helpless; nor can
+the physician restore the use of the limbs.
+
+Those who had brought this poor man on a kind of litter, sought means
+to bring him into the house, and lay him before Jesus: and when they
+found that they could not come nigh unto him for the press, they went
+upon the house-top, and uncovered the roof where he was; and when they
+had broken it up, they let the poor man down through the tiling with
+his couch, into the midst of the multitude, before Jesus. The Jewish
+houses, as we must remember, were only one story high; and in the flat
+roof was an opening, leading directly to the room below.
+
+This opening was closed by a flat door; but it seems that when they
+had uncovered the opening, by removing the trapdoor, the aperture was
+not large enough for the litter to pass through it; and therefore they
+broke up some of the roof, so as to enlarge the opening, and when they
+had done this, they fastened ropes to the four corners of the sick
+man's bed, and so let him down at Jesus's feet. The trouble they had
+taken to bring to Him a man, who, as they well knew, could not be
+cured by any human creature, showed that those who brought him,
+believed that Jesus was indeed the Son of God, able to heal all manner
+of diseases. And they received the blessing sought in faith.
+
+
+
+
+Chapter XII.--CALLING OF MATTHEW.
+
+
+When Jesus saw the faith of those who had brought the man sick of the
+palsy, He said, "Son, be of good cheer; thy sins be forgiven thee."
+These words offended the Scribes (or Doctors) and the Pharisees who
+were sitting there; and they said within themselves, or thought, "This
+man blasphemeth," that is, He takes to himself a power which no human
+being can possess, for "Who can forgive sins, but God alone?" Here
+they were right: no _man could_ forgive sin, nor with a word take away
+the diseases consequent upon sin.
+
+The Scribes and Pharisees do not appear to have even spoken their
+thoughts to each other, but Jesus, by the Spirit of God which was in
+Him, perceived that they so reasoned within themselves; "and knowing
+their thoughts, He answering, said unto them, Why reason ye these
+things, and think evil in your hearts?" that is, why do ye think evil
+of Me, and condemn Me as guilty of blasphemy, because I have spoken
+such words? Then Jesus asked them, "Whether is it easier to say to the
+sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and
+take up thy bed and walk?" Thus Jesus reminded the Scribes and
+Pharisees, that to heal a man sick of the palsy was as impossible for
+a man, as to forgive sin; and that therefore He who could do such
+things, must be indeed the Son of God: and he instantly gave this
+proof of his being the Messiah, saying, "But that ye may know that the
+Son of man hath power on earth to forgive sins"--no more _words_ were
+necessary, the sentence was ended by an action; for turning to the
+sick of the palsy, he saith, "I say unto thee, Arise, and take up thy
+bed, and go thy way into thine house. And immediately he rose up
+before them, and took up the bed whereon he lay," that is, the
+mattress, rolled it up, "and went forth before them all, and departed
+to his own house, glorifying God." Had the Pharisees and Scribes been
+really anxious to know the truth, praying to God to show it to them,
+this miracle must indeed have convinced them that Jesus was the
+Messiah; but their hearts were hardened against believing in a
+Messiah, who did not come as a king in earthly power and glory.
+
+But whilst the Scribes and Pharisees would not believe the evidence of
+their own eyes, the poorer people were less obstinate. When they saw
+the poor sick man walk away completely cured, the multitude were all
+amazed at such a wonderful proof of the power of God. "And they said,
+We have seen strange things to-day: we never saw it on this fashion:
+and they glorified God, which had given such power unto men." Perhaps
+some of these people became real and true followers of Christ: but
+many of them, notwithstanding all they had seen, did not like to give
+up their sins, so as to become holy, as Christ's disciples must be.
+We think it strange that men could see such miracles, and not believe
+and follow Jesus: but do we do everything that He bids us? and yet we
+_know Him_ to be the Son of God, the Saviour of the world. Let us take
+care that we do not love our sins, so as to make us unwilling to be
+true followers of Jesus Christ.
+
+After these things, we read that as Jesus was walking by the Sea of
+Galilee, He saw "a man, a publican named Levi," also called Matthew,
+"sitting at the receipt of custom." A publican was a tax-gatherer; one
+who was appointed by the Romans to collect the taxes which they
+required the inhabitants of Judæa to pay. The Jews disliked paying
+taxes very much, because it was a mark of their being under the
+dominion of Gentile rulers: and therefore they hated all publicans or
+tax-gatherers. In general, too, the bad characters and ill conduct of
+these men did not tend to make men like them: the Romans were in the
+habit of farming out the taxes; that is, they appointed some person
+who was willing to give them a certain sum of money, and take his
+chance of what taxes he could collect. If the taxes he collected did
+not amount to as much as the sum he had paid to the Romans, of course
+he was the loser: if, on the contrary, the taxes came to more than
+what he had to give to the Romans, he was the gainer: thus the
+publicans, having paid a large sum of money for the privilege of
+collecting the taxes, were anxious to collect as much as possible, in
+order to have more for themselves: and so they often oppressed the
+people, by making them pay more than was right; and of course the
+people could not like those whom they found so troublesome and unjust,
+and therefore they hated the whole class of tax-gatherers.
+
+Levi, or Matthew, of whom we are speaking, was a Jew, who had taken
+the office of tax-gatherer under the Romans: his particular business
+seems to have been to receive the money, which every person who
+carried goods across the Sea of Galilee was obliged to pay as a tax to
+their Roman masters. Matthew was sitting in his appointed place for
+the receipt, or receiving, of "custom," that is, of the tax which it
+was the custom to pay on landing, when our Lord passed by and saw him.
+
+The Pharisees and Scribes looked upon all publicans, whether they were
+Jews or not, as heathens, unfit to be even spoken to: they would not
+even try to make them better, as they chose to think that God had
+quite cast them off. Jesus taught a very different lesson, and showed
+that God is ready to receive all who will repent of their sins and
+follow Him. Jesus, who sees what thoughts and feelings are in the
+heart of every one, made choice of Matthew as a fit man to be one of
+His constant attendants, and therefore, when he saw him sitting at the
+receipt of custom, "He said unto him, Follow me. And he left all, rose
+up, and followed him." At once, without doubt or hesitation, Matthew
+left all and followed Jesus: now, Jesus calls all of us when we are
+baptized; but how few of us try to follow Him really and truly? We
+might perhaps think that it was wrong of Matthew thus to leave his
+business and go away, because then the people who crossed the sea
+would not pay the tax required by the Romans: but as he had paid money
+to the Romans for the situation, they would not be cheated out of the
+tax: he himself would be the only sufferer. If this had not been the
+case, he _would_ have been wrong to go away before some other person
+was appointed in his place: for the Bible teaches us, that we must do
+our duty to man fairly and faithfully, in whatever state of life we
+are. By doing our earthly business honestly and well, we serve God: if
+our business takes up too much of our thoughts, and makes us forget
+God and neglect His worship, then we must give up our business; for we
+should always think _first_ of pleasing God.
+
+The next event we hear of in our Saviour's life is, that with His
+usual obedience to the Law, He went up to Jerusalem to keep a "feast
+of the Jews": most probably the feast of Tabernacles; a feast
+celebrated in the Autumn, as a thanksgiving for the harvest or
+in-gathering of corn, grapes for wine, and all other fruits of the
+earth: this feast was also intended to remind them of the journeyings
+of their forefathers in the wilderness, where they lived in booths or
+tents for forty years; and therefore they were to keep it, by dwelling
+for seven days in booths, made of the branches of trees.
+
+It seems that by the Sheep Gate, on the eastern side of Jerusalem,
+there was a pool of water, in which at a certain time of the year God
+showed His almighty power, by the miraculous cure of any sick person,
+who, after the troubling or stirring up of the water, first stepped
+into the pool. By this pool was a building, having five porches,
+through which the unclean went down to wash in the pool. This building
+was properly called Bethesda, a Hebrew word, meaning the House of
+Mercy; and the pool was from it called the pool of Bethesda. Jesus
+visited this place, where, in the porches, "lay a great multitude of
+impotent folk," that is, people who were unable to help themselves on
+account of blindness, or of diseases which took away the use of their
+legs and arms. These poor creatures were waiting for the moving of the
+waters; each hoping that he might be the one to get first into the
+pool, and be cured. Amongst these was a certain man, who had been
+unable to walk for thirty-eight years. Jesus chose this man as the
+object of a miracle, and saith unto him, "Wilt thou be made whole?"
+The poor man, thinking only of the pool, told the Lord that he had no
+chance of being healed, for he had no friends to help him; and that
+long before he could drag himself to the water, some other person was
+sure to step in and secure the blessing. Jesus then "saith unto him,
+Rise, take up thy bed, and walk."
+
+Whether this poor man had heard of Jesus before, we do not know; but
+he at once showed his faith, by _trying_ to do, what he knew he _could
+not_ do, unless he received some miraculous help from God. How
+delighted he must have been, when he found that a perfect cure was the
+reward of his faith and obedience!
+
+It was on a Sabbath day that this miracle was worked; and the Jews,
+probably the Scribes and Pharisees, found fault with the man, saying,
+"It is not lawful for thee to carry thy bed on the Sabbath day." This
+was so far true, that in the Law it was written, "Take heed to
+yourselves, and bear no burden on the Sabbath day"; and the Pharisees,
+and others who were fond of adding to the outward observances of the
+Law, and of keeping traditions, reckoned a man guilty of breaking the
+Law, if he even carried anything in his hand on the Sabbath day. When
+the Jews blamed this man, he answered very properly, that he could not
+be wrong in obeying the commands of one who had showed that he had
+power from God, by healing him of his disease. The Jews allowed that a
+prophet had power to excuse men from the strict observance of the
+Sabbath; and, as Jesus had proved Himself to be more than a prophet,
+they could say no more on that subject; but wishing to have something
+to find fault with, they asked the man, "What man is that which said
+unto thee, Take up thy bed, and walk?" This question the man could not
+answer, for he "wist not who it was, for Jesus had conveyed Himself
+away" after working the miracle at the pool of Bethesda.
+
+
+
+
+Chapter XIII.--THE PHARISEES' PRETENDED ZEAL FOR THE SABBATH.
+
+
+The man whom Jesus had healed at the pool of Bethesda, seems to have
+made the first use of his restored power by going into the House of
+God, to thank and praise Him for having been made whole. Jesus,
+finding him in the temple, bade him remember the cure which had been
+worked upon him, and show his gratitude by forsaking all his sins and
+leading a holy life, so that he might not bring upon himself far more
+terrible sufferings than any which he could feel upon earth. The man
+now understood who had cured him, and went "and told the Jews that it
+was Jesus which had made him whole": evidently believing that Jesus
+was the Messiah, and that His command was quite sufficient to justify
+a man for doing that which was not strictly lawful on the Sabbath day.
+The Jews, however, would not allow this: therefore did they "persecute
+Jesus, and sought to slay him, because he had done these things on the
+Sabbath day."
+
+Jesus, then, in a conversation of which St. John gives us an account,
+tried to convince the Jews that He was indeed the Messiah, and as
+such, _had_ authority even to heal on the Sabbath. On this occasion He
+gave the Jews advice that all of us should listen to and follow; for
+He said, "Search the Scriptures; for in them ye think ye have eternal
+life: and they are they which testify of me." The Jews believed that
+the Scriptures of the Old Testament, which were all that at that time
+were written, were indeed the Word of God, and that they showed them
+how to obtain eternal life: Jesus therefore bids them read and study
+them honestly and carefully, and that they would then see that He must
+be the Messiah, of whom those Scriptures testify or speak. We know
+that the New Testament as well as the Old, is the Word of God; and
+that it shows us the way to eternal life. Let us then obey our Lord's
+command, and search the Scriptures, that we may learn His will in
+order to do it.
+
+Jesus also told the Jews, that Moses, whom they pretended to obey
+exactly, wrote of Him; and that if they really believed Moses, and
+wished to obey the Law, they would acknowledge Him to be indeed the
+Messiah, of whom Moses and all the prophets had written. All that
+Jesus said, does not seem to have had any effect; for on the next
+Sabbath, something of the same kind happened. The disciples who were
+following Jesus through the corn-fields, being hungry, began to pluck
+the ears of corn, rubbing them in their hands, to take off the husk,
+and eating them as they went. It might seem to us that the disciples
+had no right to take ears of corn which did not belong to them, but
+this was, under the circumstances, allowed by the Law of Moses, or the
+Levitical Law: a hungry man, who was passing through standing corn,
+might pluck the ears with his hand to satisfy his wants, though he was
+forbidden "to move a sickle unto his neighbour's standing corn."
+
+The Pharisees, who were constantly watching for an opportunity to find
+fault, now asked Jesus, why He allowed his disciples to do what was
+not lawful for them to do on the Sabbath day.
+
+For very many years the Jews had neglected to observe the Sabbath in a
+proper manner, and this neglect of a positive command, had been one
+cause of the destruction of their kingdom, and of all the misery they
+afterwards suffered. Now their descendants had gone into another sin,
+and instead of making the Sabbath a day of rest from worldly cares,--a
+day to be devoted to the service of God, and to thinking of all His
+mercies,--they made so many rules as to what might or might not be
+done, that the most common and necessary actions, such as healing the
+sick, or saving the life of an animal, came to be looked upon as
+unlawful, and therefore sinful. Jesus reminded the Jews who thus
+blamed His disciples, that David was not considered to have broken the
+Law of Moses, because once, when pressed by hunger, he and his
+followers had eaten the shewbread, which it "was not lawful to eat,
+but for the priests alone." He also told them, that no one accused the
+Priests of breaking the Law, because on the Sabbath day they, in
+performing the temple services, did things in themselves forbidden on
+that holy day. Jesus ended by declaring, that "the Sabbath was made
+for man, and not man for the Sabbath": that is, that the Sabbath was
+meant for the benefit of mankind, as well as for the glory of God, and
+not to be an oppressive burden; and that the Son of man was Lord also
+of the Sabbath, and had therefore power to dispense with its rigorous
+observance; and that if they had understood the meaning of God's
+words, "I will have mercy and not sacrifice," they would not have been
+so ready to blame His disciples, as if they had been guilty of a
+crime, merely because, to relieve the pangs of hunger, they had
+plucked a few ears of corn on the Sabbath day.
+
+On another Sabbath, Jesus went into a synagogue and taught: and
+behold, there was a man whose right hand was withered; that is, his
+hand was so shrunk and dried up, that he could make no use of it. The
+Scribes and Pharisees, thinking it likely that Jesus would heal this
+man in spite of its being the Sabbath day, watched him; that they
+might find an accusation against him. "But he knew their thoughts" and
+purposes, and said to the man with the withered hand, "Rise up, and
+stand forth in the midst. And he arose and stood forth" in the sight
+of all the people in the synagogue. "And the Scribes and Pharisees
+seeing this, asked him, Is it lawful to heal on the Sabbath days? that
+they might accuse him." One party of Jews, in their mistaken zeal for
+the strict observance of the Sabbath, had come to the extraordinary
+decision, that no one might comfort the sick or mourning on that day;
+though another party did permit the people to prepare medicine, and to
+perform any service which was required for the actual preservation of
+life. Instead of answering a question only put for the purpose of
+having something to accuse Him of, Jesus said unto them, "I will ask
+you one thing; Is it lawful on the Sabbath days to do good or to do
+evil? To save life or to destroy it?" for He knew that they wished to
+destroy Him, whilst He only wanted to do good to a suffering human
+creature. Whatever might be their wishes, they could not openly
+declare that it was more lawful to do evil than good; therefore they
+made no answer, but held their peace. "And he said unto them, What man
+shall there be among you, that shall have one sheep, and if it fall
+into a pit on the Sabbath-day, will he not lay hold on it, and lift it
+out? How much then is a man better than a sheep? Wherefore it is
+lawful to do well on the Sabbath days." To such words the Jews could
+make no answer. Jesus, grieved to see the hardness of heart that
+prevented the Pharisees believing in Him, and made them angry instead
+of glad, to see a fellow-creature relieved; "looked round about on
+them with anger, and saith unto the man, Stretch forth thine hand":
+the man had faith to try, and the power to do so was given to him; "he
+stretched it forth; and it was restored whole, like as the other."
+Then the Pharisees, almost beside themselves with anger, are said to
+have been filled with madness; and they went forth, with the
+Herodians, and straightway held a council against him; and communed
+one with another, what they might do to Jesus, and how they might
+destroy him. It is sad to think that all the proofs of our Saviour's
+power, only made the Pharisees and others more and more anxious to put
+Him to death.
+
+When we read such accounts as these, let us be thankful for our
+Sabbaths, and try to keep them holy; spending our time in worshipping
+God, in learning our duty, and in doing good to others. Above all, let
+us take particular care to be holy on this holy day; and not to do the
+least wrong thing, on a day which is called the Lord's Day.
+
+The time was not yet come for Jesus to give up His life, and
+therefore, knowing that the Pharisees sought to destroy Him, He
+withdrew Himself from Jerusalem, and went with his disciples into
+Galilee "to the sea; and a great multitude followed him" from all
+parts, even from beyond Jordan; and also many of the inhabitants of
+Tyre and Sidon, having heard what great things Jesus had done, came
+unto him. As many as had plagues or diseases "pressed upon him for to
+touch him," and he healed them all. "And unclean spirits, when they
+saw him, fell down before him, and cried, saying, Thou art the Son of
+God." Thus was fulfilled what had been said 700 years before by the
+prophet Isaiah, who declared that when the Messiah should come to set
+up a new Law, even the Gospel, He would use no force nor violence, but
+do it entirely by kindness; and by showing an example of kindness and
+forbearance to the weak, encouraging them to become better. The
+prophet's words, put into his mouth by God, were, "Behold, my servant,
+whom I have chosen; my beloved, in whom my soul is well pleased; I
+will put my spirit upon him; and he shall show judgment to the
+Gentiles. He shall not strive, nor cry; neither shall any man hear his
+voice in the streets. A bruised reed shall he not break, and smoking
+flax shall he not quench, till he send forth judgment unto victory.
+And in his name shall the Gentiles trust."
+
+An _example_ of goodness and holiness and kindness, has more effect
+than all that can be _said_ on the subject. By the piety and good
+conduct of the followers of Jesus, men were led to take the same part,
+and thus by the blessing of God, has the Gospel spread over the earth.
+All Christians should remember this, and try to show by their conduct
+that they are followers of Jesus. Even children can set an example to
+other children, either for good or evil: but if they do it for evil,
+they are doing the work of the Devil.
+
+
+
+
+Chapter XIV.--THE APOSTLES CHOSEN.
+
+
+As Jesus was to live only for a short time on earth, it was needful
+that He should leave behind Him others who should carry on His work,
+and preach the Gospel after His death. But if these men were to repeat
+to others the words which Jesus had spoken, and show them the
+wonderful things which He had done, it was necessary that they should
+be constantly with their Lord, so as to be able to bear witness as to
+all that He had said or done.
+
+During the time that our Saviour had been teaching and healing the
+sick, many persons had become His followers, besides those whom He had
+especially called to be His disciples. From amongst the number of
+those who had become disciples, twelve were now to be chosen, to be in
+constant attendance upon their Master, that they might, after his
+death, bear witness to His life, and actions, and teaching.
+
+The night before this choice was to be made Jesus "Went out into a
+mountain to pray, and continued all night in prayer to God." Thus He
+set us an example of the way in which we should prepare ourselves for
+any important work we have to do; and that is, by asking guidance and
+help from our heavenly Father.
+
+"And when it was day, he called unto him his disciples whom he would;
+and they came unto him: and of them he chose twelve (whom also he
+named Apostles) that they should be with him, and that he might send
+them forth to preach, and to have power to heal sicknesses, and to
+cast out devils." He ordained twelve--Simon (whom he also named Peter)
+and Andrew his brother; and "James the son of Zebedee, and John the
+brother of James; and he surnamed them Boanerges, which is, The sons
+of thunder; and Philip, and Bartholomew; and Matthew, and Thomas; and
+James the son of Alphæus, and Judas Thaddæus, the brother of James;
+and Simon the Canaanite, called Zelotes; and Judas Iscariot, which
+also betrayed him."
+
+We have already seen how Andrew, Simon Peter, James and John the sons
+of Zebedee, Philip, and Matthew, were called in the first instance to
+be the disciples of Jesus: Bartholomew, who was also ordained an
+Apostle, is supposed to be the same person spoken of as Nathanael, who
+being brought to Jesus by Philip, at once acknowledged Him to be the
+Son of God, and became one of His disciples. Of the other five
+apostles, we know nothing previous to their being now chosen: to the
+name of one, there is a terrible distinction, "who also betrayed him";
+and in the three accounts of this event, written by different writers,
+he is thus pointed out as "the traitor." Of the twelve Apostles, five
+have left us valuable records of our Saviour's life and teaching.
+
+You will remember that in the Bible we have Four Gospels; that is,
+four different accounts of our Lord's sayings and doings whilst on
+earth, and of the Gospel which He came to teach. The first of these
+was written by Matthew, about five years after the death of Jesus
+Christ. The Gospels "according to St. Mark and St. Luke," were written
+about twenty-seven years later: St. Luke was a disciple of Christ's
+before His crucifixion, and St. Mark was probably one also, but
+neither of them was an Apostle. As the Gospel of St. Matthew gives an
+account of the birth of Jesus Christ, St. Mark's says nothing on the
+subject, but begins with the public appearance of John the Baptist;
+whilst, on the contrary, that of St. Luke gives many particulars
+omitted by St. Matthew. St. John, who lived to be 100 years old, did
+not write his Gospel until sixty-four years after the death of Christ:
+he seems to have written it, in order to tell us many things not
+mentioned in the former Gospels, particularly the conversations and
+discourses of our Lord: and he repeats very little of what is recorded
+by the other Evangelists, as we call those who wrote the Gospels. Out
+of the four Evangelists, two were Apostles also, and two were not. St.
+Luke has also left us another very valuable record, of the acts done
+by the Apostles after our Saviour's death: this is the only history of
+all that the Apostles did and said, and it is called "The Book of the
+Acts of the Apostles." Before St. John wrote his Gospel, he wrote what
+is called "The Book of the Revelation of St. John," being an account
+of visions vouchsafed him, and prophecies made known to him, whilst in
+banishment in the isle of Patmos, on account of his religion.
+
+St. John also wrote three of the Epistles, or Letters, which form part
+of the New Testament. Peter wrote two Epistles, James and Jude, or
+Judas Thaddæus, each one: but the greater number of the Epistles were
+written by St. Paul, who did not become a disciple or follower of
+Jesus until after the crucifixion.
+
+The Jewish Rabbis preferred to take as their pupils and disciples,
+rich and learned men; but, as we have seen, Jesus chose poor and
+ignorant men, to show that learning was not necessary to enable men to
+understand the Gospel; for that its truths are so plain, that even the
+most ignorant person, who in his heart loves God, can understand the
+Gospel, and learn how to please God.
+
+Multitudes of the people continued to come to Christ, to hear him, and
+to be healed of their diseases: he healed them all, and also tried to
+show them how they ought to behave, in order to obtain the blessing of
+God. Seeing the multitudes, he went up into a mountain, and there
+spake all the words which we call the "Sermon on the Mount": an
+account of this Sermon is given to us both by St. Matthew and St.
+Luke. All Christians should study it, and try to obey it: even
+children can understand a good deal of it, if they will try.
+
+When Jesus "had ended his sayings," and was come down from the Mount,
+"he entered into Capernaum, where at this time He worked the miracle
+of healing the Centurion's servant." A Centurion, amongst the Romans,
+was the captain or commander of 100 men. This Centurion, though he was
+himself a Gentile, was kindly disposed towards the Jews, and had at
+his own expense built a synagogue for their use: he also believed in
+Jesus as the Son of God; and did not doubt that at His word the
+disease of which his servant was dying would at once be removed:
+therefore, not thinking himself worthy even to speak to the Lord, he
+sent unto Him the elders of the Jews; probably the elders belonging to
+the synagogue he had built. Jesus immediately went with these elders;
+but when they got near the Centurion's house, some of his friends came
+at his desire, to beg that Jesus would not trouble himself to come,
+for if He would only speak the word, his servant would be healed. It
+would seem that the Centurion himself quickly followed the last
+messengers; and he received the reward of his faith, for his servant
+was healed, and at the same time Jesus told those about Him, that the
+Centurion had shown more faith than He had found amongst the Jews; and
+that many Gentiles would through their faith be received into the
+Kingdom of Heaven, whilst many of the Jews would be shut out, on
+account of their wilful unbelief.
+
+The next miracle we hear of, was the bringing to life of the widow's
+son, who was being carried out of Nain to be buried, when Jesus came
+to the gate of that city. "And there came a fear on all" who saw these
+things: "and they glorified God, saying, That a great prophet is risen
+up among us; and that God hath visited his people." These people
+rightly felt, that the Doer of such things must indeed be the Messiah:
+and this saying was spread abroad, not only throughout all Judæa, but
+throughout all the region round about. "And the disciples of John"
+went to him in prison, where he had been, as we have heard, put by
+Herod; "and shewed him of all these things." "Now when John had heard
+in the prison the works of Christ, he, calling unto him two of his
+disciples, sent them to Jesus," telling them to say, "Art thou he that
+should come, or do we look for another?" John did not send to ask this
+question for his own satisfaction; he knew well enough that Jesus was
+indeed the Messiah that "should come," and that no other was to be
+looked for: but he wanted to strengthen the faith of his own
+disciples, and convince them that Jesus was indeed the Messiah, and
+that they must follow Him.
+
+"When the men" whom John had sent "were come unto" Jesus, "they said,
+John Baptist hath sent us unto thee, saying, Art thou he that should
+come? or look we for another?"
+
+This question our Lord did not immediately answer, in words, at least;
+but "in the same hour he cured many of their infirmities and plagues,
+and of evil spirits; and unto many that were blind, he gave sight."
+
+Then Jesus, answering the question put to Him by the disciples of
+John, said unto them, "Go your way, and tell John what things ye have
+seen and heard; how that the blind receive their sight, and the lame
+walk, the lepers are cleansed, and the deaf hear; the dead are raised
+up, and the poor have the Gospel preached unto them." The Jews all
+knew perfectly well, that the doing of all these wondrous miracles was
+to be a sign to point out the Messiah, for the prophets had declared
+that He should do them. Now these things were being done every day,
+and therefore it was quite clear, to all who were not determined not
+to believe, that he who did them was the promised Messiah, the Son of
+God. All who heard what Jesus now said must have understood Him to
+mean that He was the promised Messiah, and that they need not look for
+another.
+
+
+
+
+Chapter XV.--JESUS IN SIMON'S HOUSE.
+
+
+When the Baptist's messengers were gone away, Jesus spake to the
+multitude about him; telling them that John was the messenger spoken
+of by the prophet Malachi--the Elias, who was to come before the
+Messiah. He also told them, that John the Baptist was more than a
+prophet, but that the humblest follower of Christ might become greater
+than he was. Many other things spake Jesus unto the people: those who
+were humble, and felt that they were sinners, gladly accepted the
+offer of forgiveness, on the condition of repentance; but the
+Pharisees and Scribes, who thought themselves righteous, neglected His
+gracious offers of mercy.
+
+It seems that before Jesus left Nain, where He had raised the widow's
+son, a Pharisee named Simon "desired him that he would eat with him.
+And he went into the Pharisee's house, and sat down to meat." Whilst
+he sat, or rather reclined upon a couch, as was the custom at meals in
+those days, a woman, well known to have been a great sinner, came "and
+stood at his feet behind him, weeping; and began to wash his feet with
+tears, and did wipe them with the hairs of her head, and kissed his
+feet, and anointed them with the ointment" which she had brought.
+
+The Pharisees considered themselves too holy even to touch any person
+whom they looked upon as a sinner: when, therefore, the master of the
+house saw that Jesus allowed this woman to touch Him, he said within
+himself (or thought), "This man, if he were a prophet, would have
+known what manner of woman this is that toucheth him, for she is a
+sinner." Meaning, that if Jesus had known how greatly this woman had
+sinned, He would not have allowed her to touch Him. But Jesus did know
+all, and _more_ than the Pharisee knew; for He knew that this woman,
+however sinful she had been, was now truly sorry for her sins, and
+anxious to lead a better life; and such truly penitent sinners He was,
+and is, always ready to receive. Jesus therefore, knowing what Simon's
+thoughts were, spake to him, and told him a little parable, to show
+him that this poor woman, whom he so despised, had given proofs of
+greater love towards Himself than Simon had done; and He ended by
+turning to the repentant woman, and saying the comforting words, "Thy
+sins are forgiven." With what joy must the poor sinner have heard
+these words! But we are not told what her feelings or words were; we
+are only told, that "they that sat at meat with him began to say
+within themselves, Who is this that forgiveth sins also?" They might
+easily have known that He could be none other than the Son of God, the
+Messiah; but they would not own as such a poor man who went about
+amongst publicans and sinners.
+
+That He did show such love towards sinners, is our greatest comfort;
+for we are all sinners, and stand greatly in need of His mercy.
+Knowing how the Pharisees were offended by His words, He only repeated
+His assurance to the woman in other words; saying, "Thy faith hath
+saved thee; go in peace." Her faith had brought her to Jesus; and
+those who come to Him in faith and penitence, He will in no wise cast
+out.
+
+In the parable which Jesus spake to Simon, reference is made to two
+customs of the Jews: one, washing the feet, or making the servants
+wash the feet, of every guest, to remove the dust which must settle on
+the feet during the shortest journey; the other, the custom of
+welcoming a distinguished guest with a kiss, as a sign of respectful
+attention and love.
+
+Jesus continued to go throughout the country of Galilee, "preaching
+and showing the glad tidings of the kingdom of God: and the twelve
+were with him, and certain women, which had been healed of evil
+spirits and infirmities, Mary called Magdalene, out of whom went seven
+devils, and Joanna the wife of Chuza, Herod's steward, and Susanna,
+and many others, which ministered unto him of their substance." These
+women, one of whom, at least, had been delivered from bondage to
+Satan, having "substance," that is, some property of their own, seem
+to have been constant attendants upon our Lord, and to have supplied
+His temporal wants. Jesus so devoted himself to the work He had
+undertaken, that from the constant thronging of people around Him, He
+had not time "so much as to eat bread."
+
+At this time there was brought to Jesus a wretched object, a man
+possessed with a devil, who was also blind and dumb: "and he healed
+him," so that the man who had been blind and dumb both saw and spake.
+The multitudes marvelled, saying, "It was never so seen in
+Israel"--never before had such things been done in the land of Israel;
+and therefore the multitude rightly felt, that He who could do such
+wonderful things must be a very different Being from any of their
+teachers, or from the prophets or holy men of old.
+
+Seeing the wonderful miracles worked by Jesus, "all the people were
+amazed, and said, Is not this the Son of David?"--that is, is not this
+Man, who can cast out devils, the Messiah of David's seed, so long
+promised to our fathers and to us?
+
+These people saw the truth; but the Scribes and Pharisees laboured
+hard to prevent their accepting Jesus as the promised Messiah: and
+they immediately declared, that the evil spirits were only cast out by
+the permission of Beelzebub, or Satan, the prince of the devils; and
+that therefore, so far from proving Jesus to be the Messiah, these
+miracles showed that He was under the power of the Devil, and that no
+one ought to listen to His teaching. This was dreadful blasphemy; and
+might have drawn upon them the immediate wrath of God: but instead of
+punishing them, Jesus tried to show them and all the people, how
+foolish it was to suppose that the Devil would fight against himself,
+and undo his own work. But when people are determined not to listen to
+those who warn them of their sins, and point out their duty, they will
+believe, or pretend to believe, anything however foolish, that gives
+them an excuse for not listening to good advice.
+
+Jesus warned the Pharisees, that speaking of the work done by the Holy
+Spirit of God as being done by the Devil was a most fearful sin; and
+one for which there could be no forgiveness.
+
+Jesus also told the people, that if the heart of a man was not full of
+faith and love, it would be as impossible for him to do anything
+pleasing to God, as it would be for a bad tree to bring forth good
+fruit; for the quality of the tree is known by its fruits; and the
+heart of man is known by his conduct and actions.
+
+Certain of the Scribes and Pharisees, asked Jesus to give them a sign
+of His being indeed the Son of God. This was displeasing to the Lord,
+for His miracles were a sufficient sign of His having come from
+Heaven; and from the writings of their own prophets, the Jews should
+have understood, that the promised Messiah whilst on earth would be in
+a humble condition, and be finally put to death for the sins of His
+people. Jesus therefore told the Scribes and Pharisees, that no
+further sign of His being the Messiah would be given, than the sign of
+the prophet Jonas, or Jonah. "For as Jonas was three days and three
+nights in the whale's belly, so shall the Son of Man be three days and
+three nights in the heart of the earth." The meaning of this was, that
+the only further sign they could expect as to His being the Messiah,
+would be that one, of which Jonas was a type (or sign): for that as
+Jonas, though buried in the whale's body, came out alive; so He would
+be buried in the ground for three days, and then rise up again to live
+for ever. Then Jesus took occasion to show the Pharisees, that they
+were more sinful in the eyes of God than the men of Nineveh, "because
+_they_ repented at the preaching of Jonas," whilst the Scribes and
+Pharisees refused to listen to Him, who was far greater than Jonas.
+
+Many other things Jesus said unto the people, teaching them also by
+parables. One parable spoken at this time was that of the Sower.
+Afterwards, when they were alone, the disciples asked Jesus the
+meaning of this parable, which He immediately explained: teaching them
+that many may hear the Gospel, and receive no benefit from it; either
+because they listen carelessly; or because, having listened, they have
+not faith to hold its doctrines fast when temptations and trials come;
+or because they allow the cares and pleasures of life to take up too
+much of their hearts, and so prevent their serving God properly. None
+of these will be the better for hearing the Word: but those who listen
+to it with a sincere and honest intention of obeying it, and pray to
+God for grace to do so, striving at the same time to root out all
+those sinful feelings and passions which, like stones and thorns,
+prevent their bringing forth the fruit of good works; those, and those
+only, will bear fruit pleasing unto the Lord.
+
+Let us learn from this parable to listen attentively to the Word of
+God, and try to do whatever it bids us.
+
+Other parables, which seem to have been delivered at this time, are
+those of the Tares, the Grain of Mustard Seed, and the Leaven: "and
+with many such parables spake he the word unto them"; "and when they
+were alone, he expounded all things to his disciples," and added the
+parables of the Hidden Treasure, the Goodly Pearl, and the Net. "And
+it came to pass when Jesus had finished these parables, he departed
+thence."
+
+After this, Jesus went down to the Lake of Gennesareth, "and said
+unto his disciples, Let us go over unto the otter side of the lake."
+"And when he was entered into a ship, his disciples followed him." And
+there were also with him other little "ships." "And they launched
+forth."
+
+
+
+
+Chapter XVI.--STILLING THE TEMPEST, ETC.
+
+
+The Lake of Gennesareth, or Sea of Galilee, is a large body of water;
+and the River Jordan, which runs through it, causes at all times a
+considerable motion in the centre of the lake; when the wind blows
+strongly from the S.E., and meets the current of the river, the sea
+becomes so rough, that any small vessels are in the greatest danger,
+and in this way many are lost. We read, that as they sailed, Jesus
+fell asleep. We must remember, that for our sakes Jesus had become
+subject to all the pains of hunger, fatigue, cold, &c.; well might He,
+therefore, be tired out with his continual labours, for He never
+spared Himself, or consulted his own ease or comfort; but was always
+at work, going from one place to another, doing good to others. What a
+difference between Him and us! For we are unwilling to deny ourselves
+in the least thing for the sake of saving trouble to others; nor are
+we willing to give up our own wills, even for the sake of pleasing
+God.
+
+Whilst Jesus and his disciples were now crossing the Lake of
+Gennesareth, "there came down a storm of wind on the lake," and a
+"great tempest in the sea," "insomuch that the ship was covered with
+the waves," and was filled with water, and in great danger of sinking.
+"And Jesus was in the hinder part of the ship, asleep on a pillow."
+The disciples knew where to look for help; they were in jeopardy or
+danger, so they "came to Him and awoke him, saying, Master, carest
+thou not that we perish? Lord, save us: we perish!"
+
+The fears of the Apostles were at this time stronger than their faith;
+they should have felt that sleeping or waking their Lord could
+preserve them through every danger. For this they were blamed, for "he
+saith unto them, Why are ye fearful, O ye of little faith?" but He had
+compassion on their weakness, for "he arose, and rebuked the winds and
+the raging of the water: and said unto the sea, Peace, be still. And
+the wind ceased, and there was a great calm." After a great storm the
+waves naturally continue rough for some hours, but now at a word the
+waters of the lake became at once smooth and still. This sudden
+ceasing of the storm filled the Apostles, accustomed as they were to
+see wonderful works done by Jesus, with astonishment and awe. We are
+told, that "the men marvelled, and they feared exceedingly, and said
+one to another, What manner of man is this? for he commandeth even the
+winds and the water, and they obey him." Such a miracle must have
+strengthened the faith of the disciples, and convinced them more and
+more, that he who could do such things, was indeed no mere man, but
+the Son of God, the Ruler of the universe, to whom all things do bow
+and obey. The voyage was now over; the ship reached the shore; and
+Jesus and His disciples came into the country of the Gadarenes, or
+Gergesenes, where Jesus immediately performed another miracle, on a
+man possessed with devils, exceeding fierce. Jesus, pitying the
+condition of this unhappy man, commanded the unclean spirit to come
+out of him. Then the devil who spake in this poor demoniac, cried out,
+"What have I to do with thee, Jesus, thou Son of the most high God?
+Art thou come hither to torment us before the time? I beseech thee,
+torment me not." Even the devils acknowledged Jesus to be the Messiah;
+and knew well that in the end of the world, all evil spirits would be
+driven away into misery and darkness; but he now asks Him not to
+interfere with his power before that time. To such a request Jesus
+could not, of course, listen: and the devils, finding that they must
+leave the poor man whom they had so long tormented, then besought Him
+that He would at least suffer them to go away into a herd of swine,
+which were feeding nigh unto the mountains, a good way off from them.
+"And Jesus said unto them, Go." No sooner was the permission given,
+than the evil spirits entered into the swine, and the whole herd ran
+violently down a steep place into the sea, and perished in the waters:
+and they that fed the swine fled, and told it in the city, and in the
+country; and what was befallen to the possessed of the devils.
+
+Pigs were unclean animals, and it was therefore sinful of any Jew to
+keep them: if the owners of these swine were Jews, they were justly
+punished for their disobedience. Perhaps the Gadarenes were not Jews,
+and kept these swine to show that they did not regard or obey the Law
+of Moses; if so, it was well for them to see that the Lord God of the
+Hebrews could force men to obey His commands. When we read what
+happened as soon as the evil spirits took possession of the swine, we
+should remember the dreadful fate of all who suffer themselves to be
+led or guided by the Devil. There is no escape for them; the swine
+could not help themselves, but the Devil has no more power over us now
+than we choose to give him. If we resist him, he will not harm us; he
+will try, and we may have to fight hard, but if we do, we shall be
+more than conquerors through Jesus Christ.
+
+We read that the keepers of the swine fled, and told how they had been
+destroyed, and how the demoniac had been healed. The men of the city,
+grieved at the loss of their property, and probably afraid that if
+Jesus remained amongst them the same sort of thing might happen again,
+besought Him to depart out of their coasts: a request in which the
+whole multitude of the Gadarenes joined. They had better have besought
+Him to remain, and teach them what they should do. It is a dreadful
+thing to wish God to leave us undisturbed in our sins! The man who had
+been delivered from the power of the Devil, wished, on the contrary,
+to go away in the ship with Jesus and his disciples; but he was told
+rather to go home to his friends, and tell them what great things the
+Lord had done for him. And he did so, and declared through all the
+country what great things Jesus had done for him: and all men did
+marvel.
+
+After this, Levi, or Matthew, made a feast for Jesus in his own house;
+and a great company of Publicans, and of others, and of sinners, sat
+down together with Jesus and his disciples. The Scribes and Pharisees
+took occasion to find fault with this, and asked the disciples, "How
+is it that your Master eateth with publicans and sinners?" But Jesus
+told them, that it was to do good to sinners that He was come upon
+earth: He reminded them that it was only sick people who had need of a
+physician, and that those who thought themselves well, would not send
+for one; and that it was the same with Him, for He was come as a
+Physician to heal the souls of the sick, and that therefore He must go
+amongst those who, feeling themselves to be sinners, wished for
+pardon. The Pharisees thought themselves righteous, and therefore they
+did not feel the need of a Saviour. After these things, Jesus appears
+to have returned into his own city, that is, to Capernaum, where He
+had taken up His abode, at those times when He was not occupied in
+going about the country.
+
+Here a ruler of the synagogue, named Jairus, came to entreat Jesus to
+go and heal his little daughter, who was dying. Jesus immediately went
+with him, and on the way He cured a poor woman, whose faith was strong
+enough to make her believe that if she did but touch the hem of His
+garment she should be made whole. Her hopes were not disappointed, and
+Jesus commended her faith. While Jesus was yet speaking with her,
+messengers came from the ruler's house to tell him that his daughter
+was even now dead. The Lord, however, bid Jairus not to be afraid, for
+that if he would only believe, his child should still be made whole.
+No doubt the miracle that Jairus had just witnessed strengthened his
+faith, and the result was, that his little daughter was restored to
+life. On quitting the house of Jairus, two blind men followed our
+Lord, who gave them sight; and He also enabled a dumb man to speak, by
+casting out the devil which possessed him. The multitudes were filled
+with wonder in seeing things which had never been so seen in Israel;
+but the Pharisees again declared, "He casteth out devils through the
+prince of the devils."
+
+Jesus continued to teach, and to preach, and to heal sicknesses and
+diseases, in spite of the unbelief of the people; for though they all
+marvelled, and some doubtless became his disciples, many rejected Him,
+saying, "Is not this the carpenter's son?" meaning that a man in such
+a humble condition of life could not be the Messiah. After this, Jesus
+gave his Apostles a more solemn charge or commission for the work they
+were to do. For He called the twelve together, and gave them power
+against unclean spirits, to cast them out, and to heal all manner of
+sickness, and all manner of disease; and then He sent them forth two
+by two to preach the Gospel, and to heal the sick. The Gospel was to
+be first offered to the Jews, and therefore Jesus now commanded the
+twelve, "Go not into the way of the Gentiles, and into any city of the
+Samaritans enter ye not, but go rather to the lost sheep of the house
+of Israel." And as ye go say, "The kingdom of heaven is at hand."
+
+Jesus also bade the twelve not to make any provision of money or food
+for their journey, but to depend on the charity of those to whom they
+should preach: promising a blessing to those cities where they would
+be well received. Many other things did He say unto them at this time:
+and when He "had made an end of commanding His twelve disciples, He
+departed thence, to teach and to preach in their cities."
+
+And the twelve also departed, and went through the towns, preaching
+the Gospel, that men should repent. And they cast out many devils, and
+anointed with oil many that were sick, healing them everywhere.
+
+
+
+
+Chapter XVII.--DEATH OF JOHN THE BAPTIST.
+
+
+We must now return to the history of John the Baptist; he was about
+this time put to death by Herod, who, as we have already seen, had
+thrown the Baptist into prison to please Herodias, who was angry with
+him because he had reproved her and Herod for their sins. But this
+wicked woman was not satisfied with the imprisonment of this holy man;
+she wanted to destroy him, and watched for an opportunity of doing so.
+It is a terrible thing to determine in one's heart to do a wicked
+action: it is bad enough to give way to temptation, and so sin against
+God, but to make up one's mind to break His commandments, is far
+worse.
+
+After John the Baptist had been in prison for some months, Herod's
+birthday came round; and to celebrate this event, the king made a
+great feast to the officers of his household, and the chief men in
+Galilee. On this occasion, Salome, the daughter of Herodias, came in
+and danced before Herod and his guests, in order to amuse them. This
+was a very old custom among the kings of the East at that time, though
+to us it seems a very strange and bad custom. Herod and those who sat
+with him, were very much pleased with the damsel's dancing; and Herod,
+very rashly and foolishly, made a solemn promise, that he would, as a
+reward, give her anything she liked to ask for. "And she went forth,
+and said unto her mother, What shall I ask?" Herodias had probably
+expected something of this kind; at any rate, she had an answer ready,
+and said, "The head of John the Baptist". It does not seem that Salome
+was astonished at this advice, or that she was at all unwilling to
+follow it: for she returned straightway with haste unto the king, and
+said, "I will that thou give me by and by in a charger, the head of
+John the Baptist". A charger was a large dish or tray: in some
+countries, even to this day, when the king orders a great man to be
+beheaded, the head is brought to him afterwards, to show that his
+commands have been obeyed. Such a request as Salome now made,
+startled even Herod himself: we read that "the king was exceeding
+sorry; yet for his oath's sake, and for their sakes which sat at meat
+with him, he would not reject her." He therefore sent an executioner,
+who cut off John the Baptist's head in the prison, and brought it to
+Salome, who gave it to her mother. This history teaches us many
+things: first, although it is the duty of children to obey their
+Parents, they must obey God before them: thus, if Parents are
+unhappily so wicked as to tell their children to do anything that God
+has forbidden, they must please God rather than their Parents.
+Children should, be very thankful when they have Parents who will
+never wish them to break the Lord's commandments. Another thing we
+learn is, to be careful how we make promises. A solemn promise once
+made ought to be kept, however inconvenient it may be to keep it; and
+therefore we should never promise positively to do anything, unless we
+are quite sure that we can do it. But though it is displeasing to God
+that an oath should be broken, it is still more displeasing to Him
+that it should be kept, when it can only be done by committing some
+positive act of sin. Herod made a rash oath, and to keep it, he was
+guilty of the murder of a good and holy man.
+
+Although Herod was angry with John, he had a high opinion of his
+holiness and goodness, and would not willingly have put him to death:
+but amongst men it was considered shameful to break an oath; and
+Herod, caring more for the praise of men than the praise of God,
+sacrificed John the Baptist at the request of a bad woman.
+
+When the disciples of John heard of their master's death, they came to
+the prison, and took up his body and laid it in a tomb, and went and
+told Jesus.
+
+After this, Herod heard of the fame of Jesus, and of all the wonderful
+things that He had done, and he was greatly troubled, and knew not
+what to think. Some people said, "That John was risen from the dead;"
+others, "That Elias, who was expected to come before the Messiah, had
+appeared;" and others, "That one of the old prophets was risen again."
+Amongst these different opinions, Herod was greatly perplexed: like
+most of the Jews of high rank, Herod belonged to the sect of the
+Sadducees, who denied that the body would rise again, or the soul live
+for ever. He would not, therefore, willingly allow the possibility of
+John the Baptist having returned to life; but his fears got the better
+of his opinions. His conscience told him that he had done wickedly in
+putting to death a true servant of God, and therefore, when he heard
+that there was One going about the country working miracles, he feared
+that John had returned to life, armed with power to punish all who had
+ill-treated him.
+
+Herod, disturbed by all he heard of Jesus, questioned his servants who
+told him these things, and said, "John have I beheaded; but who is
+this of whom I hear such things?" He could get no satisfactory answer,
+and his guilty conscience drove him to the conclusion, "It is John
+whom I beheaded; he is risen from the dead, and therefore mighty works
+do shew forth themselves in him." "And he desired to see Jesus."
+Herod's desire to see Jesus, does not appear to have been gratified
+until just before our Lord's death; and then the king derived no
+profit from the interview. Herod had had plenty of opportunities for
+learning the truths of the Gospel from John the Baptist. He would not
+make use of them. Our Lord has told us, that if we do not make a good
+use of all the opportunities given to us, He will take from us the
+blessings we will not use. In our country, the young are blessed with
+innumerable opportunities of learning their duty to God: make a proper
+use of them, and do not force the Lord to take them away, and leave
+you in wilful ignorance and sin.
+
+The Feast of the Passover was now drawing near: the second Passover
+which had occurred, since our Saviour had entered on his public work.
+For this Feast, our Lord went up to Jerusalem; and on His way, He fed
+5,000 people with five loaves and two small fishes; and after they had
+all eaten as much as they wanted, pieces enough were left to fill
+twelve baskets; although the whole quantity of loaves and fishes, if
+they had at first been broken into pieces, could not probably have
+filled one of these baskets. In working this miracle, Jesus taught us
+never to waste anything; he said, "Gather up the fragments that
+remain, that nothing be lost." Let us remember that many things that
+we do not want, may be useful to others, and that nothing should be
+wasted. Children should be careful not to ask for more food than they
+are sure they can eat, for that is wasteful.
+
+The people, who had been fed in such a wonderful manner, now said,
+"This is of a truth that prophet that should come into the world":
+meaning the Messiah, spoken of by all the prophets, and whose coming
+was expected about this time. Having come to this conclusion, the
+people, according to their mistaken ideas, that the Messiah was to be
+an earthly sovereign and conqueror, determined to make Him king over
+the land of Judæa. But Jesus desired only to rule the hearts of men;
+"When, therefore, he perceived that they would come and take him by
+force to make him a king," He sent His disciples by ship unto
+Bethsaida, and having dismissed the multitude, He went up into a
+mountain alone to pray.
+
+A storm of wind overtook the disciples in the midst of the lake, and
+then it was that Jesus went to them, walking on the sea. If the faith
+of the disciples had been strong, they would have felt that it was as
+easy for Jesus to walk on the water, as to work any other miracle; but
+they could not believe it was Him, and "they cried out for fear." The
+Lord, in His mercy, spake straightway unto them, saying, "Be of good
+cheer; it is I; be not afraid." "And Peter answered, and said, Lord,
+if it be thou, bid me come unto thee on the water. And He said, Come."
+Peter at once obeyed; but his faith was not strong enough to carry him
+through this trial: for a little while he walked on the water to go to
+Jesus, but when he found himself in the midst of raging waves, with a
+boisterous wind howling around him, his faith failed, and he was
+afraid. But he had not forgotten where to look for help; and finding
+himself beginning to sink, he cried out earnestly, "Lord, save me."
+Immediately Jesus stretched forth his hand, and caught him, and said,
+"Oh thou of little faith, wherefore didst thou doubt?--why didst thou
+doubt my power and my will to save thee?" No sooner had Jesus with
+Peter come into the ship, than the storm ceased, and immediately the
+ship was at the land whither they went. They were sore amazed: but
+"they came and worshipped Him saying, Of a truth thou art the Son of
+God."
+
+
+
+
+Chapter XVIII.--THE WOMAN OF TYRE.
+
+
+In the land of Gennesaret again, the people flocked to Jesus to be
+healed of their diseases: and when Jesus returned to Capernaum, many
+followed Him: and the Lord spake to them and told them that they only
+came to Him because they had seen His miracles, and more particularly
+because they had partaken of the loaves and fishes; and He warned
+them, that they had better seek those far greater spiritual
+blessings, which the Son of Man could give them. Many things He said
+unto them, trying to persuade them to believe in Him, as the Messiah
+the Son of God.
+
+What our Lord said, displeased those who were not really willing and
+anxious to be taught their duty, in order to do it: and in
+consequence, many of those who had been reckoned amongst His
+disciples, "went back and walked no more with him. Then said Jesus
+unto the twelve, Will ye also go away?" Peter, in the name of the
+rest, immediately declared his faith in Jesus Christ as the Messiah,
+saying, "Lord to whom shall we go? thou hast the words of eternal
+life. And we believe and are sure that thou art that Christ, the Son
+of the living God." Believing this, Peter declared that whatever
+happened, they would hold fast to Him, and obey Him: let _us_ make the
+same determination; and obey the Word of the Lord, whether it tells us
+what we _like_ or not. Jesus now showed, that He knew the hearts of
+all men; for alluding to Judas He answered, "Have I not chosen you
+twelve, and one of you is a devil?" thus teaching Peter not to be too
+hasty in answering for other men, since even in so small a number as
+the twelve, there was one whose heart was not really devoted to Him.
+
+The Pharisees with certain of the Scribes came together unto Jesus,
+and blamed Him for not observing all the "traditions of the elders."
+Then Jesus explained to the Pharisees, that all their washings and
+outward performances could never please God, unless they also loved
+and served Him, and put away all their sins.
+
+In one of those journeys which Jesus was constantly taking, He went
+to that part of the country bordering on Tyre and Sidon. Here a poor
+woman, a Gentile, came to Him, and prayed Him to heal her daughter, who
+had an unclean spirit. This woman, living on the borders of the land of
+Judæa, had doubtless heard that the Messiah was expected; and she was
+certainly convinced that Jesus was that Messiah, and that He had power
+even to cast out devils. This poor woman now came to Jesus, and cried,
+"Have mercy on me, O Lord, Thou Son of David; my daughter is grievously
+vexed with a devil." At first Jesus took no notice of her, and answered
+her not a word. The poor woman continued her supplications, but still
+in vain; this greatly surprised the disciples, who were used to see
+their heavenly Master listening to the prayers of all who were in
+distress: they were grieved also for this poor creature, who followed
+them, crying out for mercy; and therefore they begged their Lord to
+"send her away," that is, to grant her petition, that she might go away
+in peace. Jesus answered, "I am not sent but unto the lost sheep of the
+house of Israel." The benefits of Christ's teaching and miracles, were
+at first to be offered to the Jews, the chosen people of God; and this
+woman, being a Gentile, had no claim to share them. The whole nation of
+the Jews, scattered without any ruler or shepherd, might well be called
+"lost sheep"--sheep who had strayed from their Shepherd, even from God,
+and who must be lost unless they were brought back to Him. The
+Scriptures often speak of the people of God, as his sheep: and sinners
+are compared to sheep, who, instead of following their shepherd, have
+gone astray. In the Confession, which forms part of our Morning
+Service, we say, "We have erred and strayed from Thy ways like lost
+sheep." In the East, sheep were not driven by the shepherd as with us,
+but followed him: remembering this fact will be a help towards
+understanding many passages of Scripture, especially some in the Gospel
+written by St. John. The poor woman continued to implore mercy; and
+coming nearer to the Lord, "She fell down and worshipped him, saying,
+Lord, help me!" Jesus now answered, and said, "Let the children first
+be filled; for it is not meet to take the children's bread, and to cast
+it to dogs."
+
+The Jews looked upon every nation except their own as "unclean"; and
+likened them to dogs, which are unclean animals. Jesus Himself did not
+look upon the Gentiles as dogs, but He spoke thus to try the faith of
+the woman, and to show those who were about Him, that faith in Him
+would save Gentiles as well as Jews.
+
+The Lord's reply to the Syrophenician woman would have disheartened
+most, and offended many; but she was too much in earnest to be
+repulsed easily: she was quite willing to own that the Gentiles were
+not _worthy_ to be looked upon, as in any way equal to the children of
+Israel, God's peculiar people: she knew she had no _claim_ to the
+mercy of the Lord; but still, hoping to share it, she reminded Jesus,
+that even the dogs were allowed to pick up the crumbs which their
+masters did not need: she believed that in Jesus there were help and
+mercy for every living creature, and that He could heal the Gentiles,
+without taking any blessing from the Jews; therefore, she at once
+answered, "Truth, Lord: yet the dogs under the table eat of the
+children's crumbs." Jesus was no longer silent: pleased with her
+faith, He said aloud, "O woman, great is thy faith: for this saying,
+be it unto thee even as thou wilt: go thy way: the devil is gone out
+of thy daughter." Even as He spake the words, the unclean spirit was
+cast out: "And her daughter was made whole from that very hour;" so
+that when the mother, who at once went home, "was come to her house,
+she found the devil gone out, and her daughter laid upon the bed."
+
+This poor Gentile woman is an example to us, to go on praying
+earnestly to God, although He may see fit not at once to grant our
+petitions. When we know that we are asking right and proper things, we
+must pray on in faith, and wait patiently. We should pray that the
+Devil, and all the bad feelings and thoughts he puts into our hearts,
+may be cast out of us, and of those we love. For this we must go on
+praying earnestly: Jesus granted the prayer of the Syrophenician woman
+because of her faith; and if we have faith like hers, He will most
+certainly answer our prayers: but we must watch and fight, as well as
+pray: for, if we encourage the Devil to abide in our hearts, we cannot
+expect that the Lord will cast him out.
+
+After this miracle, Jesus, "departing from the coasts of Tyre and
+Sidon, came unto the Sea of Galilee, through the midst of the coasts
+of Decapolis." Here we are told, that He cured one who was deaf and
+had an impediment in his speech, and that "great multitudes came unto
+him, having with them those that were lame, blind, dumb, maimed, and
+many others, and cast them down at Jesus's feet; and he healed them:
+insomuch that the multitude wondered, when they saw the dumb to speak,
+the maimed to be whole, the lame to walk, and the blind to see: and
+they glorified the God of Israel." They glorified and praised God with
+their words, because of the wonderful things they had seen; but few of
+them, it is to be feared, glorified Him in their hearts, by becoming
+His disciples.
+
+At this time, Jesus, having compassion upon the multitude, who had
+been with him for three days, listening to His words, and were now
+faint for want of food, fed 4,000 men, besides women and children,
+with seven loaves and a few little fishes: this time, seven baskets
+were filled with the pieces left, after everybody was satisfied.
+
+Soon after the feeding of this multitude, Jesus "entered into a ship
+with his disciples, and came into the coast of Magdala, into the
+parts of Dalmanutha," to the S.E. of the Sea of Tiberias. "And when
+his disciples were come to the other side, they had forgotten to take
+bread, neither had they in the ship with them more than one loaf."
+Jesus, who lost no opportunity of impressing His lessons on His
+disciples, now "said unto them, Take heed and beware of the leaven of
+the Pharisees, and of the Sadducees, and of the leaven of Herod." By
+leaven, our Saviour here means the doctrines and opinions taught by
+the Pharisees and Sadducees; doctrines very different from His, for
+they looked upon religion as consisting mostly in outward forms and
+ceremonies; whilst, in their hearts, they indulged all manner of evil
+passions. Jesus desired to teach His disciples, that, if they in any
+way followed the doctrines of the Pharisees or Sadducees, they would
+soon become quite unfit to be His disciples; just as leaven quite
+alters the nature of the dough with which it is mixed. At first, the
+disciples did not understand their Lord's meaning, and thought that He
+was reproving them for having forgotten to bring any bread with them.
+But Jesus reproved them for their want of faith, in being uneasy about
+a supply of needful food, after seeing the miracle worked with seven
+loaves and a few small fishes: and he said, "How is it that ye do not
+understand, that I spake it not to you concerning bread? Then
+understood they how that he bade them not beware of the leaven of
+bread, but of the doctrine of the Pharisees and of the Sadducees."
+
+Jesus then cometh to Bethsaida, where he healed a blind man; not all
+at once, but first allowing him to see objects indistinctly, and then
+restoring his sight, so that he saw all things clearly. What happened
+in the case of this man's bodily sight, happens generally as regards
+our spiritual sight, that is, our understanding of spiritual things.
+Even in common learning, we do not all at once acquire knowledge; it
+comes by little and little, as we strive to gain it. So our
+understanding of things spiritual is a gradual work, carried on in our
+mind, by the Holy Spirit working _with_ us; but we must work, and
+strive, and pray, that we may grow wise unto salvation.
+
+
+
+
+Chapter XIX.--THE TRANSFIGURATION.
+
+
+"And Jesus went out, and his disciples, into the towns of Cæsarea
+Philippi:" that is, into the country and towns round about Cæsarea
+Philippi, a town some miles to the north of the Sea of Galilee. The
+name of this city had been Paneus; but Philip, governor of that part
+of the country, repaired and beautified its houses and other
+buildings, and added more, so making quite a new and large city, which
+he called Cæsarea, in honour of Tiberius Cæsar, who became Emperor of
+Rome about fourteen years after the birth of Jesus Christ. There was
+another town called Cæsarea, on the Mediterranean Sea; and to
+distinguish between the two, that which Philip had beautified was
+called Cæsarea Philippi. Like most of the flourishing cities mentioned
+in the Bible, Cæsarea Philippi has been completely destroyed; and
+amongst its ruins there is a little village, consisting of twenty
+miserable huts, inhabited by Mahometans, for the Holy Land now belongs
+to the Turks, who are not Christians.
+
+This little village is called Paneas or Baniass. The walls of the
+great city can be distinctly traced. Whilst they were on this journey,
+Jesus "asked his disciples, Whom do men say that I, the Son of man,
+am?" They told Him that some thought Him John the Baptist; others,
+that He was Elias; others, that He was Jeremias, or some other of the
+old prophets, risen again from the dead. Jesus then put the still more
+important question, "But whom say ye that I am? And Simon Peter
+answered and said, Thou art the Christ, the Son of the living God."
+
+The Apostles were thoroughly convinced by all that they had seen and
+heard, that Jesus was indeed the expected Messiah. No doubt they had
+often talked over the matter together, and now, in the name of all the
+rest, Peter, always first and foremost when anything was to be done,
+declared most positively and unhesitatingly their belief in Jesus, as
+being at once God and Man. Jesus then pronounced Peter to be blessed
+in having such faith. Then He told him, that the fact of His being the
+true Messiah was the rock upon which His Church was to be built: that
+is, that it was only by depending and resting upon this truth that men
+could become his followers, and form a Church. Jesus also told Peter,
+that He would give unto him the keys of the kingdom of heaven: and
+power to unbind or unloose. By which He seems to have meant, that
+Peter would have power to open the way for the Gentiles to join the
+Church of Christ; and that he should have power to declare how far the
+Laws of Moses must be kept or dispensed with; that is, what things
+were lawful or unlawful.
+
+After the disciples had declared, through the mouth of Peter, their
+firm belief that Jesus was indeed the Messiah, He began to speak to
+them of His sufferings and death; but the Apostles could not easily
+give up the idea held by the Jews in general, that the Messiah was to
+establish a kingdom upon earth; and Peter therefore expressed his
+belief, that such terrible things could not happen to the Lord. For
+this, Peter was severely blamed by Jesus, who told him, that by
+objecting to the way appointed by God for the salvation of man, He was
+in reality doing Satan's work, and was an "offence" or hindrance in
+his Master's way.
+
+At this same time Jesus taught those around Him the duty of
+self-denial; the necessity of giving up everything we most value, and
+bearing any pain or trouble, rather than do the least thing contrary
+to the Will of God. He said, "If any man will come after me," to be my
+disciple, "let him deny himself" the indulgence of his own will, "and
+take up his cross daily"; bearing cheerfully all those daily troubles
+and anxieties which may be called crosses, and "follow me"; follow in
+all things my example, for I came not to please myself, but to do the
+Will of God. Jesus also impressed upon them the fact, that the soul
+was of infinitely more value than the perishing body, and that our
+first object must be to secure the salvation of our souls, at any
+cost, for "what" (said He) "shall it profit a man, if he shall gain
+the whole world, and lose his own soul?"
+
+About a week after this, what is called the "Transfiguration" took
+place. St. Matthew, St. Mark, and St. Luke all give an account of this
+event: the place where it occurred was probably Mount Tabor, which
+lies a little to the S.W. of the Lake of Galilee: into this mountain
+Jesus went up, taking with Him Peter, and James, and John his brother.
+
+The brief account of the Transfiguration is, that whilst Jesus was
+praying in the Mount, the disciples fell asleep: suddenly, when they
+awoke, they saw a wonderful and glorious sight--"Jesus was
+transfigured before them": that is, His appearance was entirely
+changed; "his face did shine as the sun," and "his raiment became
+shining," "exceeding white," and "glistening." Nor was He alone; for
+"behold, there talked with him two men, which were Moses and Elias;
+who appeared in glory, and spake of his decease which he should
+accomplish in Jerusalem." All that the three disciples now heard,
+should have convinced them that Jesus must indeed die, and that His
+death would give the very strongest proof of his being really the Son
+of God, the promised Messiah. The disciples would further learn, that
+everything which Moses and the prophets (represented by Elijah) had
+taught, was intended to prepare the Jews to believe in Jesus, and
+follow Him.
+
+Peter, dazzled and confused at the wonderful scene before him,
+exclaimed, "Lord, it is good for us to be here; if thou wilt let us
+make here three tabernacles; one for thee, and one for Moses, and one
+for Elias." Peter seems to have had an idea, that Moses and Elijah had
+returned to remain on earth; and that if three tents were set up, they
+might abide with Jesus in the Mount, where he and the other disciples
+might be constantly with them. But as we read, "He wist not what to
+say, for they were sore afraid." Whilst Peter yet spake, an answer
+came; "a bright cloud overshadowed them," "and they feared as they
+entered into the cloud;" "and behold a voice out of the cloud, which
+said, This is my beloved Son, in whom I am well pleased; hear ye him."
+And when the disciples heard it, knowing it to be the voice of God,
+"they were sore afraid, and fell on their face." "And when the voice
+was past, Jesus, was found alone;" "and he came and touched the
+disciples, and said, Arise, and be not afraid. And when they had
+lifted up their eyes, they saw no man save Jesus only." Moses and
+Elias had disappeared; whilst the voice of God had plainly declared,
+that as the people of God had hitherto obeyed Moses and the prophets,
+they were in future to look to Jesus only, the Messiah of Whom Moses
+and the prophets did write. The old dispensation of the Law had passed
+away; but the new dispensation of the Gospel had taken its place, and
+would last for ever.
+
+That the Law of Moses, even as regarded ceremonial observances, should
+ever be abolished or done away with, was what the Jews could not or
+would not believe. Even many years after the Resurrection of Jesus, we
+read, that many thousand Jews who believed in Christ were also zealous
+for the Law, that it should still be observed. It was not, therefore,
+at this time suitable to speak to the Jews in general of the abolition
+of the Law of Moses; and therefore as Jesus came down from the
+mountain with His disciples, He "charged them, saying, Tell the vision
+to no man, until the Son of man be risen from the dead." "And they
+kept it close, and told no man in those days any of those things which
+they had seen:" "questioning one with another what the rising from the
+dead should mean." It was at this time, that in answer to a question
+from His disciples, whose thoughts were naturally full of what they
+had just seen, Jesus told them that the Elias spoken of by the
+prophets, as coming to prepare the way before Him, was not Elijah
+himself, as many supposed, but John the Baptist, who had already been
+put to death; and that the Son of man must in like manner suffer
+death.
+
+When Jesus was come down from the mount, He found the disciples, who
+had not accompanied Him, surrounded by a great crowd, and the Scribes
+questioning, or disputing with them. A man, whose only child was
+possessed of an evil spirit, had brought him to the disciples, begging
+them to cast out the devil; "but they could not." This failure of the
+Apostles gave the Scribes an opportunity of trying to persuade the
+people, that the power of Jesus was not so great as His disciples
+taught; and most likely what they said made the poor father doubt the
+power of Jesus, in whose name he had expected the Apostles to heal his
+son. When Jesus heard all that had passed, He lamented the perverse
+want of faith, which prevented men from believing in Him. Then He said
+to the man, "Bring thy son hither." Even whilst He was coming, the
+Devil gave a proof of his power over this poor child; and still more
+to convince all who stood round, that the boy really was possessed by
+a devil, and could not be cured by any human means, Jesus asked his
+father some questions on the subject: He then told the poor man, that
+if he could really and truly believe, there was nothing too difficult
+for God to do. The father did believe; but fearing that his faith was
+weak, and that he had sinned in allowing the Scribes to raise a doubt
+in his mind, he "cried out, and said with tears, Lord, I believe; help
+thou mine unbelief!" This was enough, and "the child was cured from
+that very hour."
+
+
+
+
+Chapter XX.--JESUS GOES TO THE FEAST OF TABERNACLES.
+
+
+When the disciples were alone with their Master, after the miracle of
+casting the devil out of the child, they naturally asked, Why, as He
+had given them authority to cast out evil spirits, they had not in
+this case been able to do so? Jesus told them plainly, that it was
+because their faith was weak; for that no miracle would be too hard
+for them if they had a lively and increasing faith, or "faith as a
+grain of mustard seed." This was an expression in common use amongst
+the Jews, to signify something very _very_ small, because the mustard
+seed was the least of all seeds. But when sown in the ground, the
+plant grows from it quickly, and spreads in every direction, so as to
+become quite a large plant: and thus it was very properly compared to
+faith, which should always be increasing and growing stronger. Jesus
+ended by reminding His disciples that, though He had given them
+permission to work miracles, they would not have power to do so,
+unless they prayed earnestly for it, and tried to lead holy lives.
+
+After this, Jesus and His disciples passed through Galilee, on their
+way to Capernaum. Again He spake to them of His sufferings, His death,
+and His rising again on the third day. Still they did not understand:
+they were exceedingly sorry to hear of such things as likely to befall
+their beloved Master, but they did not like to ask any questions on
+the subject. How little they yet understood the real nature of
+Christ's kingdom is plain; for at this time "there arose a reasoning
+(or disputing) among them, which of them should be greatest": as if
+they still expected Jesus to be a king on earth, and appoint them to
+places of trust and honour under Him.
+
+When they were come to Capernaum, they, whose business it was to
+collect the tribute-money for the service of the temple, "came to
+Peter, and said, Doth not your Master pay tribute? He saith, Yes."
+Jesus afterwards showed Peter, that He, being the Son of God, was
+_not_ called upon to pay this tribute; for that earthly kings do not
+take tribute from their own children, but only of their subjects, or
+of strangers. Jesus, however, would not give the Jews any pretence for
+saying, that He taught His disciples to be careless about the temple
+and its worship, or to disobey the laws of the country; and therefore
+He now worked a miracle, to provide the tribute-money required from
+Him and His disciples.
+
+When they were quietly in a house together, Jesus spake to the
+disciples about their dispute by the way, as to who should be
+greatest; and told them that all who wished to be really and truly His
+disciples and followers must be humble and meek and obedient, as
+little children _ought_ to be.
+
+Many other things Jesus taught His disciples: and He told them a
+parable (Matt. xviii. 13), to show us, that if we wish God to forgive
+us our sins, we must be always willing to forgive those who have
+offended against us.
+
+After these things, Jesus chose out from those disciples who
+constantly followed Him seventy persons; and desired them to go two
+and two together, and enter into the cities which He meant by and by
+to visit, and prepare the people to listen to Him. These seventy were
+disciples, but none of them were Apostles: all the Apostles were
+disciples, and are generally so called in Scripture; but all the
+disciples were not, of course, Apostles. To these seventy, Jesus gave
+many directions as to what they were to do and teach.
+
+Jesus was at this time in Galilee; but as the time for keeping the
+Feast of Tabernacles was drawing near, the brethren, or rather near
+kinsmen of Jesus, begged Him to go into Judæa, and let all the people,
+who would then be assembled in Jerusalem, see His works. They said,
+"If thou do these things, show thyself unto the world. For neither did
+his brethren believe in him." To a certain degree, His kinsmen did
+believe in Jesus; but like the Jews in general, they expected that the
+Messiah would be great and powerful upon earth, publicly acknowledged
+and worshipped by all nations: and when they saw Jesus in such very
+different circumstances, they had not faith enough to feel quite sure
+that He was indeed the Messiah: they therefore wanted Him to take this
+opportunity to make Himself known, by working miracles at Jerusalem:
+this open display of His power would, they thought, strengthen the
+faith of all who were already His disciples, and force the great men
+among the Jews, as well as all the strangers collected together, to
+acknowledge Him as the Messiah.
+
+Jesus, who in all things sought only to do His Father's will, told
+those who wished Him to go up at once to the Feast of Tabernacles
+that it was not yet time for Him to do so: that, instead of receiving
+Him as the Messiah, worldly men, who thought but little of God, would
+all be against Him, because He showed them their sinfulness. But He
+told His brethren, and those about Him, to "go up unto this feast."
+After they were gone, our Lord followed them, privately taking His
+journey through the country on the other side of the Jordan. Again the
+people resorted unto Him, and He taught them as He was wont: "and
+great multitudes followed him, and he healed them there." It is likely
+that the Jews, expecting Jesus to go up to this feast, had laid some
+plot for taking Him on His way: but it was not yet time for Him to lay
+down His life, and therefore He thus avoided the danger; setting us an
+example, not to run unnecessarily into danger, when we can avoid doing
+so without neglecting any duty.
+
+Meantime, the Jews assembled at Jerusalem for the Feast of
+Tabernacles, seem to have been disappointed at not seeing Jesus there;
+and enquired, "Where is he?" And "there was much murmuring among the
+people concerning him: for some said, He is a good man: others said,
+Nay; but he deceiveth the people. Howbeit no man spake openly of him,
+for fear of the Jews." The people had seen His miracles, and heard His
+teaching; but all that they knew of His condition in life was so
+unlike what they had expected of the Messiah, that they could not make
+up their minds to acknowledge Him as the Son of God. They could not
+understand all He said, for He spake of spiritual things,--things
+belonging to the kingdom of heaven, which can be understood only by
+those who give their whole heart to God. Some of these people, seeing
+His holiness, allowed that He was a good man. Others objected to His
+being called "good," because He tried to make people acknowledge Him
+as the Messiah, which, according to their ideas, was deceiving the
+people. But even those who were most inclined to believe in Him, dared
+not speak openly in His favour, for fear of displeasing the Jewish
+rulers, who were violently opposed to Him.
+
+The Feast of Tabernacles lasted for eight days; and in the middle of
+it Jesus arrived in Jerusalem, and immediately "went up into the
+temple, and taught." His teaching greatly astonished all the learned
+men, who knew that He had never been taught in any of the schools of
+the Scribes; and they wondered how He could know so much of the books
+of the Law and of the Prophets. Jesus told them plainly, that what He
+taught He had learnt not from man, but from God Himself; and He
+further said, that if any man were really desirous to do the Will of
+God, he would be enabled to believe that all He taught was true. Other
+things He said; but though His teaching might incline some of the
+people to believe, they had got some idea that, when the Messiah came,
+nothing would be known of His parents; and therefore they settled that
+it was impossible He could be that Messiah. "We know this man whence
+he is; but when Christ cometh, no man knoweth whence he is." Jesus
+tried to show them that they were in error; for though they knew where
+He was born, as man, and who His earthly parents were, this should not
+prevent their believing that He was indeed sent by God, and had
+another nature and being, of which they knew nothing. "Many of the
+people believed on him, and said, When Christ cometh, will he do more
+miracles than these which this man hath done?" They doubted whether
+any one could do _more_ than Jesus had done: if not, then the only
+reasonable conclusion would be, that He _must_, indeed, be the Christ,
+the promised Messiah.
+
+The Rulers of the Jews heard of these things said by the people, and
+they would gladly have prevented His speaking any more to them: and
+they sent officers to take Him: but in vain, for the time appointed
+for His death was not yet come, and therefore the Lord kept Him in
+safety, and would allow no man to hurt Him. Moreover, Jesus plainly
+told them, that He should remain in the world a little longer, because
+it was the Will of His Father that He should do so; and that then He
+should go back to His Father, who had sent Him from heaven to preach
+the Gospel upon earth. But the Jews did not understand His meaning;
+and when He said, "Ye shall seek me, and shall not find me; and where
+I am, thither ye cannot come," they said one to another, "Whither will
+he go, that we shall not find him?" "What manner of saying is this
+that He said?"
+
+
+
+
+Chapter XXI.--RETURN OF THE SEVENTY.
+
+
+"In the last day, that great day of the feast," when there was a holy
+convocation, or assembling of the people, Jesus stood up, and invited
+all men to believe in Him, and receive the gift of the Holy Spirit,
+which He compared to "living water"--water that would wash away all
+their sins, and give life and strength to their souls: just as a good
+drink of pure water, given to a man who is fainting with fatigue and
+thirst, will revive him, and give him fresh strength and spirit for
+his work.
+
+Again was there "a division among the people because of him": some
+said, "Of a truth, this is the Prophet"; others, more plainly, "This
+is the Christ"; whilst others, influenced by their false ideas, asked,
+"Shall Christ come out of Galilee? Hath not the Scripture said, That
+Christ cometh of the seed of David, and out of the town of Bethlehem,
+where David was?"
+
+They were right; the Scriptures did say so: but had the people with an
+earnest desire endeavoured to learn the truth, they would have found
+that in Jesus, these words of Scripture were fulfilled, although
+Nazareth, in Galilee, had accidentally been His dwelling-place.
+
+Again, the Chief Priests and Pharisees, fearing His influence with the
+people, sent out officers to take Jesus; and when these returned
+without Him, they were asked, "Why have ye not brought him?" The
+officers, though sent out for that very purpose, could not bring
+themselves to lay violent hands on one to whom they had listened with
+astonishment; and they now answered, as their reason for not having
+brought Him in as a prisoner, "Never man spake like this man." The
+Pharisees, in their wilful blindness and hardness of heart, reproached
+the officers for being also "deceived," as they called it; and
+reminded them that none of the rulers, or learned men, had believed in
+Jesus, and that as to the people, they were ignorant; adding the most
+unwarrantable assertion, "This people, who knoweth not the Law, are
+cursed."
+
+The Pharisees, who were very proud of their own knowledge, not only
+despised all who were unlearned, but believed that _only_ the learned
+would enjoy happiness after death, whilst the ignorant would be
+miserable. They mistook knowledge for religion. But the Gospel teaches
+a very different lesson; worldly knowledge is good and useful, and
+those who have the means, do well to acquire it; but it cannot take a
+man to heaven, nor will ignorance of it, keep any man _out_ of heaven.
+A knowledge of our own sinfulness, of the Salvation brought by Jesus,
+and a consequent endeavour to please Him in all things, is the only
+knowledge that is really necessary as far as our Souls are concerned.
+Without _this_ knowledge, the most learned man can never gain
+admittance into heaven; with it, the most ignorant will be received
+into the kingdom of God.
+
+One of the councillors present on this occasion was Nicodemus, who,
+being a believer, had come to Jesus secretly, in the night, for fear
+of the Jews: he now ventured to speak in behalf of Jesus, showing that
+it was not according to their Law to condemn any one as teaching what
+was wrong, or untrue, until they had heard what he had to say for
+himself. His words had no effect but to make the other members of the
+council ask him, "Art thou also of Galilee?"--that is, art thou one of
+those who have the folly to believe in this Galilean. "Search and
+look" in the Scriptures, for they will show that "out of Galilee
+ariseth no prophet."
+
+Nothing more was at this time said or done, and the Pharisees probably
+broke up the council in anger, vexed at not having got Jesus into
+their power. "Every man went unto his own house."
+
+Jesus now went unto the Mount of Olives, or Mount Olivet, where He
+doubtless passed part of the night in prayer. This Mount rose about
+half a mile east of Jerusalem, and the brook Kedron ran between it and
+the city. It took its name from the number of Olive trees which grew
+upon it; they were cultivated for the purpose of extracting oil from
+the fruit. On this Mount there were several villages: Bethphage was on
+that side farthest from Jerusalem; and on the side nearest to the
+city, stood the village of Gethsemane. The word Gethsemane means "the
+place of oil presses"; which shows that the people of the village were
+occupied in squeezing the oil out of the olives that were brought down
+from other parts of the Mount. It was up the Mount of Olives that King
+David went weeping, when the rebellion of Absalom had forced him to
+quit Jerusalem.
+
+After spending the night on the Mount of Olives, or in one of its
+villages, Jesus, early in the morning, "came again into the temple,
+and all the people came unto him; and he sat down and taught them."
+
+The Scribes and Pharisees, always trying to find some cause of
+complaint against Him, now brought a woman who had committed a sin,
+for which the Law of Moses pronounced death to be the punishment: they
+now asked Jesus, whether this woman should be stoned or not. If Jesus
+condemned the woman to death, they could accuse Him to the Romans of
+trespassing upon their authority: if He acquitted the woman, they
+could hold Him up to the people as acting contrary to the Jewish Law.
+
+But Jesus knew the wickedness of their hearts, and that in the sight
+of God, their guilt was as great, if not greater, than that of this
+woman; therefore He gave them no answer, but "He that is without sin
+among you, let him first cast a stone at her. And they which heard it,
+being convicted by their own conscience, went out one by one." None of
+these Scribes or Pharisees could dare to pronounce themselves free
+from sin, therefore they all retired. Then Jesus dismissed the woman
+with the warning, "Go, and sin no more."
+
+At this time, Jesus spake many things to all who came into the temple
+to hear Him. He spake to them of His death: He told them that if they
+were really the children of Abraham, spiritually as well as by natural
+descent, they would do the works of Abraham: and that if God were
+their Father, as they pretended, they would love Him, who was the Son
+of God; but that they were, in fact, the children of the Devil, who
+was a liar from the beginning. During these discourses, "many believed
+on him"; but many others would gladly have "laid hands on him": and
+when at length, in answer to their questions, Jesus declared unto
+them, "Verily, verily, I say unto you, Before Abraham was, I am,"
+their rage could no longer be repressed: "then took they up stones to
+cast at him": but "his hour was not yet come" to die, and therefore
+"Jesus hid himself, and went out of the temple, going through the
+midst of them, and so passed by," disappointing the malice of His
+enemies.
+
+After this, the seventy disciples, whom Jesus had sent out to preach
+and to teach in the different cities, "returned again with joy,
+saying, Lord, even the devils are subject unto us through thy name."
+He then told them, that this need not surprise them, since God had
+begun to destroy the power of Satan: and He also told them, that they
+had a far greater cause for joy than the subjection of evil spirits;
+even that they had been chosen to be the servants and children of God,
+and were thereby set in the way that would, if they walked steadily in
+it, bring them to everlasting life.
+
+The parable of the Good Samaritan was now told by Jesus to one of the
+Scribes, or Lawyers, who came and asked Him a question: not from any
+real desire to learn, but from a wish to make our Lord say something
+that he could find fault with. To his question, "Master, what shall I
+do to inherit eternal life?" he expected that Jesus would make an
+answer not quite agreeing with the Law of Moses: but our Lord at once
+showed him that His teaching was the same as that of Moses; for He
+asked him, "What is written in the Law? How readest thou?" "And he
+answering, said, Thou shalt love the Lord thy God with all thy heart,
+and with all thy soul, and with all thy strength, and with all thy
+mind; and thy neighbour as thyself." These words, taken from the Books
+of Deuteronomy and Leviticus, were repeated twice every day in the
+synagogue service, as a short statement of all that the Law was
+intended to teach; that is, Love to God and Man. These same words were
+written on some of the Phylacteries, or strips of parchment which the
+Jews wore on their foreheads, and on the left wrist. Most likely, the
+Lawyer who questioned Jesus had these very words written on his
+Phylactery; and that Jesus pointed to the words when He asked, "How
+readest thou?" The Gospel, as well as the Law, teaches us to love God
+and Man; and shows us, that those who really and truly do so are sure
+to find favour with God, who can alone admit us to eternal life. The
+Scribe's answer was right, under the Gospel as well as under the Law:
+and Jesus therefore replied, "Thou hast answered right: this do, and
+thou shalt live": by obeying the words of Moses, he would, through the
+tidings made known by the Gospel, inherit eternal life. May these
+words be written in all our hearts, and may we make them the guide of
+all our actions.
+
+
+
+
+Chapter XXII.--THE LORD'S PRAYER.
+
+
+The answer which Jesus gave, as to loving God with all the heart, and
+his neighbour as himself, did not silence the Lawyer: he, "willing to
+justify himself," being anxious to prove that he was a just and
+righteous man, now asked, "Who is my neighbour?" The Jews had in many
+points altered or explained the Law, to suit their own feelings and
+wishes; and they would not look upon any man as a neighbour, unless he
+were of their own religion.
+
+This Lawyer had probably always been kind to his Jewish brethren, and
+if our Lord had, as he expected, told him that his neighbour meant one
+of his Jewish brethren, he would have been able to boast that he had
+obeyed this command. But very different was our Saviour's teaching:
+instead of giving him a direct answer, He in a beautiful parable
+taught him and us, that any fellow creature who needs our help, is our
+neighbour in the sight of God: even though he be an enemy, or one
+hated, as the Jews hated the Samaritans.
+
+The Lawyer could not but own that the Samaritan in the parable had
+best obeyed the commandment of Moses; and in answer to the question,
+"Which now of these three, thinkest thou, was neighbour unto him that
+fell among thieves?" he said, "He that showed mercy on him." "Then
+said Jesus unto him, Go and do thou likewise," that is, copy this
+example; and look upon every man that needs your help as a neighbour
+and brother, whom you are to love; and take care that your love is not
+in word and tongue only, but in deed and in truth.
+
+Journeying through the land of Judæa with His disciples, Jesus
+"entered into a certain village"; this was Bethany, on the eastern
+side of the Mount of Olives: "and a certain woman named Martha
+received him into her house. And she had a sister called Mary, which
+also sat at Jesus's feet and heard His word. But Martha was cumbered
+about much serving." Both these sisters loved the Lord, though they
+showed it in a very different way: Mary, delighted to have such an
+opportunity of listening to His teaching, sat at His feet to learn all
+that He might teach her; Martha, anxious to show her pleasure at
+receiving Jesus as her guest, appears to have busied herself in
+preparing a feast in His honour. Presently, tired with her exertions,
+and fearing that all might not be ready, "she came to him, and said,
+Lord, dost thou not care that my sister hath left me to serve alone?
+bid her therefore that she help me." But instead of doing this, Jesus
+rebuked Martha for thinking too much of worldly matters, instead of
+giving her mind to the "one thing needful" for the salvation of man:
+that one thing was faith in Jesus as the Son of God; such faith, as
+would produce piety and holiness; and that as Mary had chosen that
+good part, she must not be disturbed, but that Martha would do well to
+follow her example. When, therefore, Martha asked that Mary might be
+bid to help her, "Jesus answered and said unto her, Martha, Martha,
+thou art careful and troubled about many things: but one thing is
+needful: and Mary hath chosen that good part, which shall not be
+taken away from her."
+
+Now, from this little history we should all learn this lesson: that
+though worldly business must be done, and well done, too, it must not
+take up too much of our thoughts and hearts, and so make us careless
+in our religious duties: to please and serve God in every way is the
+one thing needful for us.
+
+On one occasion, when Jesus had been praying, according to His
+constant custom, "when he ceased, one of his disciples said unto him,
+Lord, teach us to pray as John also taught his disciples." Jesus then
+gave them that beautiful prayer, called the Lord's Prayer, because the
+very words of it were dictated by the Lord Himself, in whose name we
+pray unto God, the Father Almighty. The Prayer begins by acknowledging
+God to be "Our Father"; and these words should ever remind us of two
+things: that as "our Father," all we His children are bound to love
+and obey Him; and, secondly, that we must love all our fellow
+creatures as brethren, seeing that we are all the children of one
+Heavenly Father.
+
+Next we pray, "Hallowed be Thy Name"; in which words we ask that all
+men everywhere may hallow, or treat as holy, His name, His word, His
+day, and all things that belong to Him.
+
+By "Thy Kingdom come," we ask that all mankind may become Christians,
+and so be brought into the Lord's kingdom on earth: also, that we, and
+all who are Christians, may have the kingdom of God in our hearts;
+that is, may obey, and love, and serve Him with all our hearts; so
+that when we die we may be admitted into His glorious kingdom in
+heaven. Further, we pray, that the Will of God may be done by man on
+earth, as perfectly and entirely as it is done by the Angels in
+heaven. Let us remember that the sole object and work of the holy
+Angels is to do the Will of God; and that therefore we, who use this
+prayer, must always try to do the same, and not think of doing what
+will only please ourselves.
+
+The next petition of the Lord's Prayer is, "Give us this day our daily
+bread." By these words we ask for all things which are needful both
+for our souls and bodies: the body needs daily food to preserve it in
+life, and make it strong to do its work; the Soul also wants food, to
+nourish and increase the spiritual life; and render it more active in
+the service of God. The word of God, Prayer, religious teaching, all
+the services of our religion, are the food of the Soul; by the proper
+use of which, the love of God will be more and more shed abroad in
+our hearts, producing the fruit of holy obedience, and devotion to His
+service.
+
+Next we pray, that God will forgive us our sins, on condition that we
+forgive all those who have sinned against us. When we consider how
+dreadful will be our condition, if God does _not_ forgive us, we
+should be very careful never to indulge angry, revengeful feelings
+against those who have injured us. Nothing that man can do to us, can
+be as bad as what we have done against God; and therefore we may well
+forgive our fellow creatures; and we _must_ do so, if we would obtain
+forgiveness of our heavenly Father.
+
+We then ask the Lord not to suffer us to give way to temptation, but
+to keep us from all evil; to keep our bodies in safety, and above all
+to keep our souls from the great evil of sin, from the power of our
+ghostly or spiritual enemy, the Devil, who is always watching to do us
+harm. We end the Lord's Prayer by declaring our firm belief, that God
+is able to do all that we can ask or think.
+
+Now we often _say_ the Lord's Prayer with our lips, but do we really
+say it with our hearts, wishing and striving to gain what we are
+asking for? This we should all do; and besides this, throughout the
+day, we must each of us try to _do_ those things that we pray may be
+done. We must each of us try to reverence and obey our heavenly
+Father; to be satisfied with whatever He gives us for our bodies; to
+take every opportunity of feeding our souls, by learning all we can
+about Him, and praying earnestly for His grace. We must also try to
+keep down all angry feelings, and be kind to those who are unkind to
+us; and we must watch over ourselves continually, and strive to resist
+the Devil, and practise self-denial, that we may not fall into sin.
+
+The Lord's Prayer teaches us what things we ought to ask of God; and
+we may do so more particularly in our own words; God is well pleased
+when we do so.
+
+After giving His disciples this beautiful form of words, to be a model
+for all their prayers, Jesus exhorted and entreated them to pray
+earnestly for the help of the Holy Spirit: and told them to go on
+praying, and not to be discouraged, because they did not immediately
+receive those things for which they asked; for that the Lord would
+hear their prayers, and "give the Holy Spirit to them that ask Him."
+"And as Jesus spake, a certain Pharisee besought him to dine with him;
+and he went in and sat down to meat." The word here translated "dine"
+means to eat the first meal of the day, and so ought rather to have
+been called breakfast. The Jews were accustomed to have only two
+regular meals in the day: breakfast, or dinner, as it is here called,
+about twelve of the middle of the day; and supper, which was the
+principal meal, in the evening, after the heat of the day was past.
+The Pharisees were very particular about washing before they sat down
+to meals, and this one who had besought the Lord to eat with him,
+"marvelled that he had not first washed before dinner."
+
+The Lord took this opportunity of teaching, that no outward washings
+can be pleasing in the sight of God, if the heart be full of sinful,
+evil passions: no outward forms and observances of any kind, can ever
+please God, unless those who do such things really love God, and try
+to do their duty and please Him in everything. Many things also Jesus
+said, rebuking the Scribes and Pharisees.
+
+He likewise spake to the people who crowded to hear Him, and warned
+them to fear God rather than man; for though men might kill their
+bodies, they had no further power. "And one of the company said unto
+him, Master, speak to my brother, that he divide the inheritance with
+me."
+
+It would seem that this brother had acted very unkindly, if not
+unjustly, in not sharing with his brother the money left by their
+father; and the one who felt himself aggrieved came, hoping that Jesus
+would interfere. But Jesus answered, "Man, who made me a judge or a
+divider over you?"--meaning, that He was not come upon earth to act as
+a Judge or Magistrate in settling such matters, but to teach men their
+duty to God. He then took this occasion to warn his hearers against
+covetousness, or the too eager desire for riches, or for any of the
+good things this world can give: bidding them rather be contented, and
+try to please God by doing good with what they have. Covetousness is,
+as we are elsewhere told, idolatry,--and truly, if our hearts are set
+upon riches, pleasures, or anything else, they will be drawn away from
+God.
+
+
+
+
+Chapter XXIII.--HEALING OF THE MAN BORN BLIND.
+
+
+Much did the Lord say upon the subject of covetousness; an evil
+passion which, if indulged, must draw the heart more and more from
+heavenly things to things of the earth; saying unto them, "For where
+your treasure is there will your heart be also."
+
+Jesus, then, in a short parable, showed the necessity of constantly
+watching, that we may not be found unready whenever we are summoned to
+die.
+
+Many other things Jesus said, and continued to teach through the
+cities and villages: on one occasion He raised the indignation of the
+ruler of a synagogue, because He had healed a poor woman, who was
+"bowed down by a spirit of infirmity," which she had had for eighteen
+years.
+
+But Jesus rebuked those who blamed Him, and so spake that "All his
+adversaries were ashamed; and all the people rejoiced for the glorious
+things that were done by him."
+
+"And as Jesus passed by, he saw a man which was blind from his birth.
+And his disciples asked him, saying, Master, who did sin, this man, or
+his parents, that he was born blind?"
+
+Some of the Jews seem at this time to have taken up an idea held by
+the heathen, that, after the death of a man, his soul was sent into
+another body; and that the souls of bad men even went into the bodies
+of animals.
+
+Another false notion of the Jews was, that any one who was a great
+sufferer upon earth must have been a greater sinner than others, who
+did not so suffer: an idea quite contrary to all the teaching of
+Jesus. With these two ideas in their minds, some of those who had
+become followers of Jesus, asked him, whether this blind man was born
+so, as a punishment for sins he had committed in another body; or
+whether his blindness was a punishment for the sins of his parents.
+Jesus immediately answered, that it was neither for one nor the other
+of these causes, that this man was born blind; but that God in His
+wisdom had allowed it to be so, "That the works of God should be made
+manifest in him." Jesus then, in a very remarkable manner, gave sight
+to the blind man; clearly proving that it was the power of God only,
+and not the means used, which had effected his cure: and He also
+enabled the blind man to show his faith, by making the final
+restoration of his sight, depend upon his obedience to the command,
+"Go, wash in the pool of Siloam: he went his way therefore, and
+washed, and came (back) seeing."
+
+"The neighbours and they which before had seen him that he was blind,"
+were much surprised; and began questioning whether he were indeed the
+same man, or one like him; but he quickly put an end to all doubts,
+and said, "I am he."
+
+Then, in answer to their questions, he told them the exact manner in
+which this cure had been effected, by "a man that is called Jesus":
+for at this time, he had no knowledge of Jesus as the Son of God, the
+promised Messiah. Whether from a good or bad motive we do not know,
+but "they brought to the Pharisees him that aforetime was blind." And
+it was the Sabbath day when Jesus made the clay, and opened his eyes.
+Then the Pharisees also asked him how he had received his sight. He
+said, "He put clay upon mine eyes, and I washed, and do see." The
+Pharisees could not deny the miracle; but immediately some of them
+raised the objection, "This man is not of God, because he keepeth not
+the Sabbath day." Others, however, less determined to disbelieve even
+the testimony of their own senses, said, "How can a man that is a
+sinner do such miracles? And there was a division among them. They say
+unto the blind man again, What sayest thou of him, that he hath opened
+thine eyes?" The blind man, though still ignorant of the real
+character of Jesus, felt that He was most certainly more than a common
+man, and said, "He is a prophet."
+
+But the Jews now affected to disbelieve that the man had ever been
+blind, and called his parents, asking them, "Is this your son, who ye
+say was born blind? how then doth he now see? His parents answered
+them and said, We know that this is our son, and that he was born
+blind: but by what means he now seeth, we know not; or who hath opened
+his eyes, we know not: he is of age; ask him: he shall speak for
+himself. These words spake his parents, because they feared the Jews,"
+who "had agreed already, that if any man did confess that he was the
+Christ, he should be put out of the synagogue." His parents,
+therefore, not wishing to bring this punishment upon themselves,
+merely bore witness to the fact that he was their son who was born
+blind: as to the rest, they told the Jews to let him speak for
+himself. "Then again called they the man that was blind, and said
+unto him, Give God the praise: we know that this man is a sinner."
+That is, they called upon the man, who had been healed, to acknowledge
+that Jesus was merely a sinful mortal, and had in reality no part in
+his cure, which was the work of the God of Israel alone. The man,
+however, would by no means allow this: "He answered and said, Whether
+he be a sinner or no, I know not: one thing I know, that, whereas I
+was blind, now I see." This answer by no means pleased the Jews, and
+again they asked, "How opened he thine eyes?" He answered them, "I
+have told you already, and ye did not hear (or believe): wherefore
+would ye hear it again? will ye also be his disciples? Then they
+reviled him, and said, Thou art his disciple; but we are Moses's
+disciples. We know that God spake unto Moses: as for this fellow, we
+know not from whence he is." All the doubts and disputes of the
+Pharisees, so far from shaking the faith of this man, seem to have
+strengthened it; and now, fearless of consequences, he spake out
+boldly the words of common sense, and said, "Why herein is a
+marvellous thing, that ye know not from whence he is, and yet he hath
+opened mine eyes. Now we know that God heareth not sinners: but if any
+man be a worshipper of God and doeth His will, him he heareth. Since
+the world began was it not heard that any man opened the eyes of one
+that was born blind. If this man were not of God, he could do
+nothing."
+
+The answer of the man who had been born blind, made the Pharisees very
+angry. They could not contradict what he said; but they were
+determined not to allow that Jesus came from God, and as they chose to
+believe that this man was a greater sinner than other men because he
+had been born blind, they immediately cried out, "Thou wast altogether
+born in sins, and dost thou teach us? And they cast him out:" that is,
+expelled him from the synagogue, as they had resolved to do to any one
+who should confess that Jesus was the Christ. This casting out of the
+synagogue, or excommunication, was a very severe punishment; there
+seem to have been three degrees of it. In the first instance, the
+person under sentence of excommunication was forbidden to enter a
+synagogue, or to join in the services of the temple; and he was to be
+looked upon as no longer belonging to the chosen people of God. After
+such a sentence had been passed, no Jew would speak to, or have any
+intercourse with, the excommunicated person: this was the sentence now
+passed upon the man who had been so wonderfully healed. In the second
+degree of excommunication, the loss of property was added to the
+former sentence; all the goods possessed by the excommunicated person
+were taken from him, and given to the service of God. The third degree
+of this terrible punishment ordained the death of the unfortunate
+wretch, who had already been cut off from all his friends, and
+deprived of his property. When Jesus heard that the blind man had for
+His sake been cast out, He appears to have gone in search of him; "and
+when he had found him, he said unto him, Dost thou believe on the Son
+of God?" The man, in doubt as to the real nature of Him who had healed
+him, and anxious to know the truth, "answered and said, Who is he,
+Lord, that I might believe on him?" Jesus, ever ready to teach those
+who heartily seek to learn the truth, plainly answered, and "said unto
+him, Thou hast both seen him, and it is he that talketh with thee."
+All doubts now vanished; "and he said, Lord, I believe. And he
+worshipped him." We may surely hope that this man, to whom the Lord
+had given both spiritual and bodily sight, became a true and sincere
+disciple of Jesus.
+
+After this, Jesus blamed the Pharisees for not believing in Him
+themselves, and for trying to prevent others from doing so either.
+Then He spake of Himself as the good Shepherd; comparing the people to
+a flock of sheep. The meaning of what Jesus now said, was, that He who
+came to teach the people the way of salvation is the only good
+Shepherd; and that all who do not come to them in the way appointed by
+God, teaching as He has commanded, are like thieves and robbers; who
+only come to do mischief in the flock, and must be shut out; just as
+the porters, who took care of the sheep brought up to be sold for
+sacrifice, would not let any but the rightful owner enter into the
+sheepfold.
+
+Jesus plainly declared Himself to be the good Shepherd, who would lead
+the Jews to salvation, if they would follow Him, as the sheep in those
+Eastern countries follow their Shepherd, when he calls them. Alluding
+to the Gentiles, Jesus also said, that He had other sheep whom He
+would also by means of the Gospel bring into His fold, the Church of
+Christ on earth; and hereafter into His heavenly fold in heaven.
+
+All that our Lord now said, made a great impression upon some of His
+hearers; and again caused a division of opinion among the Jews. Those
+who were disposed to believe in Him were reproached by others, who,
+foolishly as well as blasphemously, said, "He hath a devil, and is
+mad; why hear ye him?" Others, who did not allow prejudice to blind
+their common sense, reasonably answered, "These are not the words of
+him that hath a devil,"--no man possessed with a devil could speak
+such good and beautiful words; and then they referred to the recent
+miracle, in proof that the Lord could not be under the influence of
+Satan in any way; for they asked, "Can a devil open the eyes of the
+blind?" No more appears to have been said: we will hope that many went
+away determined to follow Jesus, but many, no doubt, hardened their
+hearts and continued in unbelief.
+
+We next hear of Jesus being at Jerusalem, for "the feast of the
+dedication, and it was winter." This Feast of the Dedication had been
+appointed by Judas Maccabeus, in remembrance of the cleansing of the
+temple, and devoting it again to the proper worship of God, after it
+had been profaned by the heathen. By attending this Feast, Jesus set
+us an example to keep solemn days appointed by man, in order to offer
+up thanksgiving to God for particular mercies. The Feast of the
+Dedication took place in the month which answers to our December.
+
+
+
+
+Chapter XXIV.--JESUS'S LAST JOURNEY TO JERUSALEM.
+
+
+"And it was at Jerusalem the feast of the dedication, and it was
+winter. And Jesus walked in the temple in Solomon's porch:" that is,
+in a porch or colonnade, which stood on the same spot where Solomon's
+porch had formerly stood; for the temple which existed in our
+Saviour's time was the one built by the Jews, after their return from
+their captivity in Babylon. The Jews came round about Jesus whilst He
+was in this porch, and most unreasonably accused Him of keeping them
+in doubt, as to whether He was the Messiah or not; saying, "If thou be
+the Christ tell us plainly." Jesus in answer told them, that all the
+works which they had seen would have convinced them of that fact, if
+they had not been obstinately determined not to believe: and then,
+when He did plainly declare that He was the Son of God, by saying, "I
+and my Father are one," "the Jews took up stones again to stone him";
+telling Him that they did so, because He had spoken blasphemy in
+making Himself, or saying that He was, the Son of God. In spite of
+all He could say, they persisted in their unbelief; and when He again
+referred them to His works as proving Him to be really the Son of God,
+"they sought again to take him: but he escaped out of their hand, and
+went away again beyond Jordan into the place where John at first
+baptized." "Many resorted," or went out to him, there: those who had
+before listened to the teaching of John the Baptist, could not but see
+that He was greater than the Baptist; for as they truly said, "John
+did no miracle: but all things that John spake of this man were true.
+And many believed on him there."
+
+It seems to have been at this time, that those about our Saviour asked
+Him, "Lord, are there few that be saved?" whereupon our Lord bid them,
+"strive to enter in at the strait gate," by which He meant, that if
+any one really wished to go to heaven, he must try with all his might
+to walk in the path of holiness, by resisting the Devil and giving up
+his own will or wishes, to do whatever would please God.
+
+The same day there came certain of the Pharisees, saying unto him, Get
+thee out, and depart hence: for Herod "will kill thee." The answer
+that Jesus made meant, that neither Herod nor any other man could put
+Him to death before the time appointed by God for His death; but that
+when the proper time came, He should perfect or finish His work by
+dying. He added, moreover, that He must return to Jerusalem to die,
+"for it cannot be that a prophet perish out of Jerusalem."
+
+By the Jewish Laws, a prophet could only be judged by the Sanhedrim,
+or great Council of the Jews at Jerusalem. Jesus then lamented over
+the troubles which he foresaw would fall upon Jerusalem, because the
+Jews would not come to Him for safety.
+
+Again we hear of a miracle of healing performed on the Sabbath day,
+when Jesus cured a man of the dropsy. At the same time, He spake
+various parables to the people, and taught them many things. Amongst
+the parables now spoken, were those of "the Prodigal Son" and "the
+Unjust Steward": the first of these was intended to teach the Jews,
+that they who had always been the chosen people of God, did wrong to
+be angry because the Gentiles were admitted to share their privileges;
+and also to show that, although the Pharisees would have nothing to
+say to those whom they looked upon as sinners, God was more merciful,
+and would receive and bless sinners who were truly penitent. The
+parable of "the Unjust Steward" was intended to teach all men, that
+they ought to use as much diligence in seeking for spiritual
+blessings, as they would make use of in regard to temporal blessings.
+
+Shortly after this, we read of little children being brought to the
+Lord, who received them kindly, and blamed those who would have kept
+them from Him.
+
+The parable of the Rich Man and Lazarus the beggar, was now told: an
+awful warning to all who lead a life of luxury and self-indulgence,
+denying themselves nothing.
+
+"And it came to pass, when the time was come that he should be
+received up, he stedfastly set his face to go to Jerusalem."
+
+The appointed time being near, Jesus now began His last journey to
+Jerusalem, in the course of which He said many things to His disciples
+and the people in general, speaking often in parables; and He told His
+disciples plainly that He was going up to Jerusalem, not to become an
+earthly king, as they still hoped, but to be ill treated and put to
+death. During this time Jesus healed the ten lepers, only one of whom,
+and he was a Samaritan, "returned to give glory to God" for his cure.
+To him our Lord spake the comfortable words, "Arise, go thy way: thy
+faith hath made thee whole." Then a certain young Ruler came, and
+asked Jesus, "Good Master, what good thing shall I do that I may have
+eternal life." Jesus first shows him, that he must not look upon Him
+as man only, but as God; and then tells him that, to enter into
+eternal life, he must keep all the commandments and precepts of God;
+and then, when the young man "went away sorrowful," Jesus warned His
+followers of the danger of letting the love of riches draw their
+hearts from God.
+
+Another remarkable parable spoken by Jesus at this time was that of
+the labourers in the vineyard. This parable taught two lessons; first
+it showed to the Jews as a nation, that though they might be said to
+have been labourers, from the time that they were first chosen by God,
+they ought not to be envious and angry, because the Gentiles were now,
+at the eleventh hour, called also to be the servants of God. The Jews
+in general could not bear the idea of any other people sharing with
+them, privileges, which they considered to belong to themselves alone;
+and many of Christ's discourses and parables were meant to correct
+this wrong feeling. The second lesson taught by this parable comes
+home to every individual; and shows, that though those are most
+blessed who from their childhood have truly served God, or, as it is
+called, "worked in the vineyard," still, _all_ who, at any age, so
+truly repent as to go and work, obeying the Word of God in everything,
+will be graciously received by the Lord of the vineyard; and must not
+therefore be despised by their fellow labourers, who were called at an
+earlier age. Jesus next received a message from Martha and Mary, the
+sisters of His friend Lazarus, saying, "Lord, behold he whom thou
+lovest is sick." When, after a delay of two days, Jesus "saith to his
+disciples, Let us go into Judæa again"; they reminded Him that the
+Jews had of late sought to kill Him, and that He had better not go
+back. But Jesus told them, that as long as it was day, that is, His
+time for working, He was safe anywhere. He explained to them that
+Lazarus was now dead, and that He was going to wake him out of the
+sleep of death. The faith of the disciples seems to have been weak,
+but their love was strong, for all agreed in Thomas's proposal, "Let
+us also go, that we may die with him." "And as they went on their way,
+Jesus took again the twelve disciples apart, and began to tell them
+what things should happen unto him"; speaking plainly of being
+betrayed, delivered unto the Chief Priests, mocked, spitefully
+entreated, spitted on, scourged, and put to death by the Gentiles, and
+rising again the third day. But "they understood none of these
+things": so little idea had they of the literal meaning of our Lord's
+words, that at this very time, James and John, the sons of Zebedee,
+came with their mother, to beg that they might sit, one on His right
+hand and the other on His left hand, in His kingdom.
+
+In earthly courts, to be nearest the king's person, was a mark of
+dignity and favour; and, misunderstanding still the nature of Christ's
+kingdom, the sons of Zebedee made this request, to the indignation of
+the other Apostles; who did not see why two of their number should be
+favoured so far beyond the rest. But Jesus rebuked them all; and told
+them, that His followers must not seek for power and greatness as the
+Gentiles did; for that those who were humble and meek were most
+pleasing to God. And He bid them, and all Christians in all times,
+follow His example; reminding them, that although he was Lord of all,
+He came on earth to serve men, and give His life for them.
+
+Passing through Jericho, Jesus, when he came near the town, gave sight
+to two blind men, who were sitting by the wayside begging. Hearing an
+unusual bustle, as of many people passing by, they asked what it
+meant; and being told that "Jesus of Nazareth passeth by," they,
+believing in His power, cried out earnestly, "Have mercy on us, O
+Lord, thou son of David:" and this prayer they continued to repeat,
+although many of those who accompanied Jesus "rebuked them, that they
+should hold their peace," and not trouble Him with their cries.
+
+In the Gospel accounts of this miracle, St. Mark and St. Luke only
+mention the healing of one blind man; but St. Matthew tells us there
+were two. St. Matthew, who was one of the twelve Apostles, was present
+on this occasion, so we may be sure that he saw two blind men healed.
+St. Mark and St. Luke, writing many years afterwards, only mentioned
+one of these men, who seems to have been the most known amongst the
+Jews: for St. Mark speaks of him by his name, "Bartimæus," as if those
+for whom he wrote would know the man, and therefore think more of the
+miracle, about which they could also ask him. Perhaps, too, Bartimæus
+is more particularly mentioned, because his faith was greater than
+that of his companion; for St. Mark tells us, that Jesus said to him,
+"Go thy way; thy faith hath made thee whole." However that may be,
+these blind men cried to Jesus for mercy, and "Jesus had compassion on
+them, and touched their eyes: and their eyes received sight, and they
+followed him," "glorifying God: and all the people, when they saw it,
+gave praise unto God."
+
+"And Jesus entered and passed through Jericho": and now he gave
+another lesson to the Pharisees, against despising any of their fellow
+creatures.
+
+
+
+
+Chapter XXV.--ZACCHÆUS AND LAZARUS.
+
+
+At Jericho "there was a man named Zacchæus, which was the chief among
+the Publicans, and he was rich." He had already heard much of Jesus,
+and now "he sought to see Jesus, who he was; and could not for the
+press," or crowd of people who surrounded the Lord, for Zacchæus was a
+short man, or "little of stature." Being really anxious to see Jesus,
+Zacchæus did not content himself with merely _wishing_, and
+_regretting_; but he took some trouble to accomplish his object, and
+met with his reward. We read that Zacchæus "ran on before, and
+climbed up into a sycamore tree," under which Jesus must pass; and by
+this means nothing could prevent his seeing the Lord.
+
+The sycamore tree here spoken of, is also called the Egyptian fig; the
+leaves are like those of the mulberry tree, but the fruit resembles
+the fig, in size, shape, and taste.
+
+Jesus, who knows all things, saw the heart of Zacchæus, and knew that
+he was willing to become a true disciple; and none such will He ever
+overlook. Therefore, "when Jesus came to the place, he looked up, and
+saw him, and said unto him, Zacchæus, make haste, and come down; for
+to-day I must abide at thy house." Most joyfully did Zacchæus obey: he
+had taken some trouble merely to see Jesus, and now he would have the
+privilege of listening to His words. But many of the Jews who were
+present were offended and displeased, because Jesus took such notice
+of a man belonging to a class, whom they, in their self-righteous
+spirit, condemned as unworthy to associate with them; "they all
+murmured, saying, That he was gone to be a guest with a man that is a
+sinner." Zacchæus, seeing that Jesus was blamed for noticing him,
+thought it right to show that whatever his sins might have been, he
+was now truly penitent, and determined to undo as much as possible any
+wrong he had done to his fellow creatures, in making them pay more
+taxes than were justly due: so he stood up, "and said unto the Lord,
+Behold, Lord, the half of my goods I give," that is, I will from this
+time give, "to the poor, and if I have taken anything from any man by
+false accusation," (or over-taxing,) "I will restore him fourfold":
+that is, I will give him back four times as much as he has lost,
+through any fault of mine. This was true repentance, springing from
+faith, and as such it found favour with God. "And Jesus said unto him,
+This day is salvation come to this house, forsomuch as he also is a
+son of Abraham. For the Son of man is come to seek and to save that
+which was lost."
+
+Zacchæus had shown himself to be, spiritually, as well as by descent,
+a son of faithful Abraham; and as such he and his family were to
+receive that salvation, which Jesus came to bring to those who would
+turn from their sins and be saved.
+
+At this time, "Jesus spake a parable; because he was nigh to
+Jerusalem, and because they thought that the kingdom of God should
+immediately appear." By this parable of the nobleman, who went into a
+far country to receive a kingdom, and then returned to judge his
+servants for the use they had made of the talents which he had given
+them, Jesus showed that although He was Lord of all, He must leave
+this world for a time, and return again to judge His servants, before
+His kingdom could be visibly established,--before the kingdom of God
+could appear in glory.
+
+It is very easy to understand the meaning of this parable: we all,
+that is, all the men, women, and children, who have ever been born,
+are sent upon earth that we may serve God, and show our love to Him,
+by doing His will in all things; and in doing all the good we can to
+others. Some have greater means and opportunities of doing good than
+others; such means and opportunities, as riches, wisdom, health,
+leisure, &c., are the "talents" entrusted to us; and we are to use
+them in the service of God, and not for our own pleasure only. Some
+have more of these "talents" than others; but all of us have
+opportunities of being useful, if we are ready to practise
+self-denial, and give up our own pleasure, wishes, and ease, in order
+to do little acts of kindness to others, in obedience to the word of
+God. If we do not do our duty to God and man to the best of our power
+whilst we are on earth, the Lord will be angry with us, as the king in
+the parable was with the "wicked servant," who had kept his talent
+"laid up in a napkin," instead of using it so as to make a proper
+return to the Master, who had given it to him.
+
+When Jesus reached Bethany, Lazarus had already been buried four days.
+Bethany was a village about two miles from Jerusalem; "and many of the
+Jews came to Martha and Mary, to comfort them concerning their
+brother." It was a custom amongst the Jews for friends and relations
+to come in this way to the house where any one had died, and there to
+mourn and lament, with particular ceremonies, for seven days. We have
+no such custom; but when any one is in trouble, we should do all we
+can to comfort and help: even in all the little troubles and vexations
+which daily happen to those around us, we should try to do anything we
+can to help them. The best rule in this, as in all other matters, is
+to observe the precept, "Do unto others as you would wish them to do
+unto you." That is, think how you would feel if the same misfortune,
+trouble, or vexation, fell upon you; and thus try and feel for others:
+then think what you would wish to be done for you in a like case, and
+do the same for them. Show that you are sorry for them, by doing any
+little act of kindness that is in your power, without thinking of
+yourself,--your own wishes, pleasure, or convenience. Even children
+can do this; and the sooner they begin to do so, the more will they
+grow in favour with God and Man.
+
+The beautiful story of the raising of Lazarus is to be read in St.
+John's Gospel (ch. xi.).
+
+Martha's faith seems to have been weak; for though she believed that
+Jesus could have saved her brother's life had He come in time, she
+certainly did not believe that He could now restore him to life.
+
+Mary, too, seems only to have thought that Jesus could have kept
+Lazarus from dying; but her faith was stronger than Martha's, for she
+made no objection to the taking away the stone that lay upon the cave
+in which Lazarus was buried.
+
+Jesus here sets us an example of feeling for others: He saw the great
+sorrow of Martha and Mary, and, although He was going to remove the
+cause of their grief, yet He felt for them in their distress--"Jesus
+wept." What a comfort to all who are in trouble upon earth, to know
+that their Lord in heaven feels for them, and will hear their prayers
+for help and comfort; though He will not answer them in the same way
+that He answered the prayers of Mary and her sister.
+
+"Many of the Jews which came to Mary, and had seen the things which
+Jesus did, believed on him. But some of them," determined not to
+acknowledge Him as the Messiah, "went their ways to the Pharisees, and
+told them what things Jesus had done."
+
+The Chief Priests and Pharisees immediately called together the
+members of the Sanhedrim, or great Council, and said, "What do we? for
+this man worketh many miracles." They could not deny that Jesus had
+worked many miracles; for multitudes of the people had seen, and been
+benefited by them. To the question, "What do we?" or rather, what
+shall we do? We might reasonably expect the answer, We will
+acknowledge Him as the Messiah, the Son of God; but, no: they did not
+say this; on the contrary, their only thought was to prevent others
+from believing in Him. Rightly did they judge, "If we let him thus
+alone, all men will believe in him": but they added, "and the Romans
+shall come and take away both our place and nation." In their
+blindness as to the spiritual nature of the Messiah's kingdom, these
+Jews thought, that if they acknowledged Jesus, the Roman Emperor would
+consider them as rebels, wishing to set up a temporal kingdom, and
+would send his armies to destroy them utterly. Far better would it
+have been for these unhappy men, if they had _only_ considered the
+proofs before them, and acknowledged Jesus to be the Messiah, without
+fearing what man could do unto them. In a few years moreover, the very
+evil which they so wickedly strove to avoid did come upon them: their
+nation was totally destroyed, the people scattered over all lands, and
+the temple burnt to the ground.
+
+No doubt there were many different opinions amongst the members of the
+Sanhedrim, for, after much discussion, "one of them, named Caiaphas,
+being the High Priest that same year, said unto them, Ye know nothing
+at all, nor consider that it is expedient for us, that one man should
+die for the people, and that the whole nation perish not. And this
+spake he not of himself; but being High Priest that year, he
+prophesied that Jesus should die for that nation; and not for that
+nation only, but that also he should gather in one the children of God
+that were scattered abroad."
+
+
+
+
+Chapter XXVI.--JESUS IN THE HOUSE OF SIMON THE LEPER
+
+
+The speech made in the Sanhedrim by Caiaphas, meant a great deal more
+than he did, when he _used_ the _words_. Caiaphas meant, that if there
+were any chance of offending the Romans, it would be better at once to
+put one man to death, than to bring destruction upon the whole nation.
+But St. John bids us take notice that, without intending it, Caiaphas
+thus proclaimed the blessed plan of salvation through the atonement,
+which, by the death of One, would be made for all mankind.
+
+Caiaphas was the "High Priest that same year." By the appointment of
+God, a man who once became High Priest continued to be so as long as
+he lived; but the Romans forced the Jews to alter many of their
+customs, and it had been so in regard to the office of High Priest,
+which was now seldom held by the same person for more than a year.
+
+What Caiaphas said, seems to have decided the Sanhedrim as to what
+should be done; and the only question that remained was, how it should
+be done: how the death of Jesus could be safely managed, without
+causing a disturbance amongst the people, who might not be willing to
+see one who had worked such miracles for their good, put to death.
+This required consideration on the part of the Sanhedrim: "and from
+that day forth they took counsel together for to put him to death."
+
+Jesus, knowing that His time was not fully come, went with His
+disciples into a small city, situated among the mountains in the
+wilderness of Judah, which lay on the borders of the Dead Sea. We
+read, "Jesus therefore walked no more openly among the Jews; but went
+thence unto a country near to the wilderness, into a city called
+Ephraim, and there continued with his disciples." "And the Jews'
+Passover was nigh at hand: and many went out of the country up to
+Jerusalem before the Passover, to purify themselves": that is, to
+observe certain forms and ceremonies, without which no man was looked
+upon as fit to partake of this holy feast.
+
+This was the third Passover which had occurred since Jesus began His
+public teaching; the last of which He was to partake. It was fitting
+that "the Lamb of God, which taketh away the sin of the world," should
+be sacrificed at this solemn season. The Feast of the Passover was
+kept in remembrance of the deliverance of the Children of Israel from
+death, by the blood of the paschal lamb; but it was also a type, or
+sign, of a greater deliverance to come; when through the shedding of
+the blood of the Lamb of God, all mankind would be delivered from a
+far more terrible death. In the New Testament, Jesus Christ is called
+"our Passover."
+
+The Jews who now assembled in Jerusalem, to prepare themselves for the
+approaching Feast, naturally spake to each other of Jesus, whom all
+must have heard of, and whom many had, no doubt, seen. They sought for
+Jesus amongst those who were purifying themselves, and not finding
+Him, spake to each other, saying, "What think ye, that he will not
+come to the feast?" Many of them probably thought, that Jesus would be
+afraid to show Himself in public; for "both the Chief Priests and the
+Pharisees had given a commandment, that, if any man knew where he
+were, he should show it, that they might take him."
+
+Mean time Jesus was calmly preparing to finish the work given to Him
+of the Father, by delivering Himself up to death; that through Him all
+men might have life. Till the time was fully come, Jesus remained with
+His disciples in the wilderness. "Then six days before the Passover
+Jesus came to Bethany, where Lazarus was which had been dead, whom he
+raised from the dead." It is probable that at this time Jesus abode in
+the house with Lazarus and his sisters; but we read of Him as being
+"in the house of Simon the leper," a man whom our Lord had, no doubt,
+cured of leprosy; where "they made him a supper." Lazarus was one of
+the guests who "sat at the table with him," "and Martha served";
+helped the giver of the feast to entertain and wait upon Jesus.
+
+An event now took place, which is spoken of by St. Matthew, St. Mark,
+St. Luke, and St. John; though it is rather differently told by each,
+some mentioning circumstances of which the others take no notice: so
+much so, that some people have thought that they speak of different
+events; but it seems much more probable that they all allude to the
+same event, and therefore it will be so considered now.
+
+The circumstance which happened at the supper given to Jesus in the
+house of Simon, (distinguished from others of that name by being still
+called the Leper, though now no longer one,) must be related according
+to what is generally believed.
+
+"Mary having an alabaster box of ointment of spikenard, very precious
+and very costly, brake the box, and poured it on his head as he sat at
+meat, and anointed the feet of Jesus, and wiped his feet with her
+hair: and the house was filled with the odour of the ointment." Thus
+did Mary show her love for the Lord. "But when his disciples saw it,
+there were some that had indignation within themselves, and said, Why
+was this waste of the ointment made? Then saith one of his disciples,
+Judas Iscariot, which should betray him, Why was not this ointment
+sold for three hundred pence, and given to the poor?"
+
+Judas Iscariot, under pretence of wishing to give the money to the
+poor, blamed Mary for thus wasting the ointment; and some of the other
+disciples seem to have held the same idea, and "they murmured against
+her."
+
+A Roman penny, the money here spoken of, was worth about 7-1/2_d._ of
+our money; so the cost of this box of ointment was about 9_l._: and
+probably some of the disciples, not understanding the meaning of
+Mary's action as afterwards described by Jesus, really thought it
+would have been well to give that sum away in charity. But this was
+not the case with Judas, for St. John adds, "This he said, not that he
+cared for the poor, but because he was a thief, and had the bag, and
+bare what was put therein." The joint stock of money, out of which the
+necessaries of life were purchased for Jesus and his Apostles, was
+trusted to the care of Judas, who was a thief, and took money out of
+the common bag for his own private purposes. If so large a sum as
+three hundred pence were to be added to the common stock, Judas would
+be able easily to take some without being found out; especially if he
+pretended that he had given it to the poor. Let us, as the Bible bids
+us, beware of covetousness even in the smallest matter. This feeling
+indulged in the heart is a great sin; and it constantly leads to the
+breaking of the eighth commandment as well.
+
+When Mary was blamed for what she had done, the Lord defended her,
+saying, "Let her alone,"--do not blame her,--"why trouble ye her? she
+hath wrought a good work on me. For ye have the poor with you always,
+and whensoever ye will ye may do them good; but me ye have not always.
+She hath done what she could: she is come aforehand to anoint my body
+to the burying. For in that she hath poured this ointment on my body,
+she did it for my burial."
+
+It was the custom among the Jews to anoint the bodies of the dead
+before burial, with perfumes and spices: this was also a custom of
+other nations, and the Egyptians had a manner of anointing, or
+embalming, the body, so that it would keep its shape, and not turn to
+dust, as it would otherwise do. Bodies so prepared are called mummies;
+and many have been found, which have been in that state for 3,000 or
+4,000 years.
+
+When Jesus said that Mary "had anointed his body to the burying," He
+meant, that she had done an action which was significant of His
+approaching death; but, of course, neither she nor the disciples
+understood it as such. He also declared, that so far from deserving
+blame, what she had done should be for ever remembered to her praise:
+"Verily, I say unto you, Wheresoever this Gospel shall be preached
+throughout the whole world, this also that she hath done shall be
+spoken of for a memorial of her."
+
+Whilst Jesus was still in the house of Simon, much people of the Jews,
+knowing He was there, came not only to see Him, "but that they might
+see Lazarus also, whom he had raised from the dead." Such a miracle
+had naturally been much talked of; and the Chief Priests, fearing the
+effect it might have on the people's mind, consulted whether they
+could not "put Lazarus also to death, because that by reason of him
+many of the Jews went away, and believed on Jesus."
+
+The next day,--that is, five days before the Passover,--the people
+that were assembled at Jerusalem for the feast, "when they heard that
+Jesus was coming to Jerusalem, took branches of palm trees, and went
+forth to meet him, and cried, Hosanna; Blessed is the King of Israel,
+that cometh in the name of the Lord." The word "Hosanna" is made up of
+parts of two Hebrew words, which mean "_Save now_." It was a word
+commonly used by the people to express their joy upon solemn
+occasions.
+
+
+
+
+Chapter XXVII.--CHRIST'S ENTRY INTO JERUSALEM.
+
+
+Then Jesus sent forth two of His disciples, with directions where to
+find a colt, the foal of an ass, upon which He purposed to ride into
+Jerusalem. The disciples did as they were directed, and "cast their
+garments upon the colt, and they sat Jesus thereon": and He rode
+towards Jerusalem, accompanied by many of the people who had been with
+Him in Simon's house, and "that was with him when he called Lazarus
+out of his grave." These were soon met by those who, with palm
+branches in their hands, had come from Jerusalem. "And as they went, a
+very great multitude spread their garments in the way; others cut down
+branches from the trees, and strawed them in the way." Casting
+garments, branches of trees and flowers on the ground, for Kings and
+Conquerors to tread upon, was a mark of honour and welcome in the
+Eastern nations; and it was a fitting homage to Him, Who is King of
+Kings, and the Conqueror of Sin and Death.
+
+"And when He was come nigh the Mount of Olives, the whole multitude of
+the disciples, and the multitudes that went before, and that followed,
+began to rejoice, and praise God with a loud voice, for all the mighty
+works that they had seen; and cried, saying Hosanna to the Son of
+David--Hosanna in the highest. Blessed be the King that cometh in the
+name of the Lord: Hosanna in the highest."
+
+"All this was done, that it might be fulfilled which was spoken" 400
+years before "by the prophet" Zechariah, saying, "Tell ye the
+daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting
+upon an ass, and a colt the foal of an ass."
+
+At the Feast of Tabernacles, it had long been the custom for the
+Jewish people to sing Hosannas, and also to carry in their hands
+branches of palm or other trees, in honour of the Messiah whom they
+were expecting; and by receiving Jesus as they now did, the multitudes
+did, in fact, acknowledge Him to be that expected Messiah--at once God
+and man--the King spoken of by the prophets; promised by the Almighty.
+
+No other king ever entered Jerusalem in this manner, which had been
+foretold by the prophets; and therefore what had now happened, ought
+to have convinced all the Jews that Jesus Christ was indeed the
+Messiah: but nothing will convince those who are obstinately
+determined not to believe, and even now, "some of the Pharisees from
+among the multitude," who chose to think it was blasphemy to give
+Jesus, a man, the honour due to the Messiah, "said unto him, Master,
+rebuke thy disciples." But instead of doing so, Jesus "answered and
+said unto them, I tell you that, if these should, hold their peace,
+the stones would immediately cry out." By this answer, Jesus plainly
+told the Pharisees, that so far from meriting a rebuke for speaking
+_blasphemy_, all that the people had said was so pleasing to God, that
+if they were prevented from saying it, the Almighty would, even by a
+miracle, raise up others to glorify His name, by proclaiming this
+wonderful truth. Nothing, however, could overcome the obstinate
+unbelief of the Pharisees. They "said among themselves, Perceive ye
+how ye prevail nothing? behold, the world is gone after him."
+
+They could not but own, that in spite of all they had done, the people
+did believe Jesus to be the Messiah; but this had no other effect than
+to make them the more anxious to put Him to death. Mean time Jesus
+rode on; "And when he was come near, he beheld the city, and wept over
+it, saying, If thou hadst known, even thou, at least in this thy day,
+the things which belong unto thy peace! but now they are hid from
+thine eyes. For the days shall come upon thee, that thine enemies
+shall cast a trench about thee, and keep thee in on every side, and
+shall lay thee even with the ground, and thy children within thee; and
+they shall not leave in thee one stone upon another; because thou
+knewest not the time of thy visitation." The meaning of what Jesus now
+said is, that it would have been a happy thing for the inhabitants of
+Jerusalem, if while He was with them they would have believed on Him,
+for then He would have given them peace and happiness. And He wept in
+pity, whilst He foretold the utter destruction that would come upon
+the city, as a punishment to the Jews for refusing to believe in Him,
+and receive Him as the Messiah.
+
+Everything that Jesus foretold, came to pass exactly a few years
+afterwards, when the Romans laid siege to Jerusalem, and made a
+trench, and a wall with strong towers all round the city, so as to
+prevent the inhabitants getting any help. The consequence was, that
+the want of food caused the most dreadful suffering and misery. When
+at last the city was taken, the Romans did destroy it so completely,
+that it might truly be said, that one stone was not left upon another.
+
+"And when Jesus was come into Jerusalem," accompanied by multitudes,
+waving palm branches, and singing Hosannas, "all the city was moved,"
+or filled with astonishment, saying, "Who is this? And the multitude
+said, This is Jesus, the prophet of Nazareth of Galilee. And Jesus
+went into the temple of God, and cast out all them that sold and
+bought in the temple, and overthrew the tables of the money-changers,
+and the seats of them that sold doves, and said unto them, It is
+written, My house shall be called the house of prayer; but ye have
+made it a den of thieves."
+
+Very soon after our Lord's baptism, He thus cleared the temple for the
+first time (Ch. VII.); then He blamed the people for making His
+Father's house a house of merchandise; now he tells them that they
+have made it like a den of thieves. There have always been people
+wicked enough to break the eighth commandment. In the land of Judæa,
+there were then many lawless men, who, instead of working to gain an
+honest living, went about the country robbing their fellow creatures,
+and so living on what they could get. These robbers joined together in
+bands, and took up their abodes in hollow places in the sides of the
+mountains, called dens or caves. These dens generally had a small
+entrance, but inside were of different sizes: they had no light but
+what came in through the entrance hole; but the inhabitants could burn
+lamps or torches to give them light, and of course they were quite
+sheltered from wind and rain. The robbers used to leave their
+hiding-places at night, and prowl about to take whatever they could
+find. Even if they met with cattle or sheep unguarded, they drove them
+away into their dens, where they kept all manner of things which they
+had stolen; and therefore when the court of the temple was filled with
+oxen and sheep, and other animals, it might well be compared to a den
+of thieves. Nothing like this can happen in our days; but let us
+remember that Jesus referred to the words of the prophet Isaiah, "Mine
+house shall be called an house of prayer for all people": Jesus blamed
+the people for profaning the temple, and not making the proper use of
+it: we are guilty of this sin, if we do not make a proper use of our
+churches, and behave reverently when we are in them. Let us all be
+careful to make our churches houses of prayer, by joining devoutly in
+the prayers, and listening attentively to all that we hear there:
+unless we do this, we shall sin against God by not hallowing His Name;
+and He will be as much displeased with us, as He was with the Jews for
+their desecration of the temple.
+
+The blind and the lame came to Jesus in the temple; "and he healed
+them. And when the Chief Priests and Scribes saw the wonderful things
+that he did, and the children crying in the temple, and saying Hosanna
+to the Son of David; they were sore displeased, and said unto Him,
+Hearest thou what these say?" meaning that He should stop these
+children from so speaking: instead of that, Jesus again plainly
+declared Himself to be the Messiah spoken of by the prophets, by
+applying to what had now taken place, the inspired words of David; for
+we read, that "Jesus saith unto them, Yea; have ye never read, Out of
+the mouth of babes and sucklings thou hast perfected praise?"
+
+"And there were certain Greeks among them that came up to worship at
+the feast." The Greek language was very much spoken at this time, and
+the Jews called all foreigners who spoke it, Greeks: many of these
+persons had been converted, or turned, from the worship of idols to
+that of the one True God: but as they were not really Jews, they could
+only be admitted to worship in the Court of the Gentiles. These men
+wished to see Jesus, and expressed their wish to Philip--"Philip
+cometh and telleth Andrew; and again Andrew and Philip tell Jesus."
+
+Our Lord in His answer, declared that the time was now come, when His
+power and glory should be shown, not to the Jews alone, but to all
+nations upon earth. But He also said, that before He could be
+glorified, He must die; just as a corn or grain of wheat must be put
+into the ground and die, or rot, before it could bring forth fruit and
+fulfil its purpose: and then He warned His disciples, that any man
+who really desired to serve and follow Him, must be ready to give up
+everything he most values, and even to part with his life, if
+necessary, for the service of God.
+
+Jesus in his human nature must have shrunk from suffering as a man;
+though firmly resolved to suffer the utmost agony for our sakes. He
+would not, therefore, ask God to save Him from the approaching trial,
+because He had come into the world for the express purpose of going
+through it, in order to purchase the salvation of man.
+
+
+
+
+Chapter XXVIII.--THE VOICE FROM HEAVEN.
+
+
+At this time Jesus saith, "Now is my soul troubled; and what shall I
+say? Father, save me from this hour; but for this cause came I unto
+this hour. Father, glorify thy name." By these last words Jesus
+expressed His willingness to give Himself up entirely to God, that God
+might do with Him whatever would be for His own praise and glory. This
+same feeling of perfect resignation and self-denial should also govern
+us in all things. Jesus spake these words, and "then came there a
+voice from heaven, saying, I have both glorified it, and will glorify
+it again. The people therefore that stood by, and heard it, said that
+it thundered: others said, An angel spake to him."
+
+One of the most ancient signs, or tokens, of the presence of God was a
+voice from heaven, uttering words that could be heard by man. The Jews
+called such a voice "the Bath Col," which means the "Daughter of the
+Voice." It was often a deep, loud sound, attended, as in this case,
+with thunder; and many would not now believe it to be anything more.
+Others, who knew that their fathers of old had been spoken to in this
+way, acknowledged it to be the voice of an angel.
+
+Jesus told those around Him, that this Voice came to show them that He
+was the true Messiah.
+
+Many other things spake He unto them; but although they had seen so
+many miracles done by Him, yet they believed not that he was the
+Messiah; thus fulfilling the words spoken by Isaiah the prophet.
+"Nevertheless, among the chief rulers also many believed on him but,
+because of the Pharisees, they did not confess him, lest they should
+be put out of the synagogue. For they loved the praise of men more
+than the praise of God."
+
+The fear of man bringeth a snare. Never let us be tempted, for fear of
+man, to say or do the least thing which we know to be displeasing to
+God.
+
+In the evening, Jesus again left Jerusalem, and lodged in Bethany,
+with the twelve disciples.
+
+We are now come to the last week of our Saviour's life: we call it
+"Passion Week," because of His sufferings and death, which are often
+spoken of as "His Passion." The Sunday that begins this Holy Week is
+often called Palm Sunday, in remembrance of Christ's riding into
+Jerusalem, accompanied by multitudes carrying Palm branches; but in
+our Prayer Book it is only called "The Sunday next before Easter."
+
+On this first day of the week, Jesus, after He had finished speaking
+to the people in the temple, went out to the little village of
+Bethany. Now the next morning, answering to our Monday in Passion
+Week, Jesus and His disciples returned into the city. On the way "he
+hungered, and seeing a fig tree by the way side having leaves, he came
+to it, if haply he might find any fruit thereon; for the time of figs
+was not yet,"--that is, it was not yet time for the figs to have been
+gathered, and therefore a tree which looked so flourishing ought to
+have had fruit upon it. But there was none; nothing, but leaves only.
+"Then Jesus said unto it, Let no fruit grow on thee henceforward for
+ever. And his disciples heard it."
+
+And they came to Jerusalem, and went into the temple. It appears that,
+though driven out at the time, the buyers, and sellers, and
+money-changers had again established themselves in their former
+places. Again did our Lord cast them out, reminding them that His
+house was to be a house of prayer only: and this time we are told,
+that He "would not suffer that any man should carry any vessel through
+the temple." Jesus remained in the temple teaching the people, who
+"were very attentive to hear him." "And the Scribes, and the Chief
+Priests, and the chief of the people heard it, and sought how they
+might destroy him"; but they could do nothing openly for fear of the
+people, who were "astonished at his doctrine," and evidently inclined
+at this time to believe in Him as the Messiah.
+
+The next morning, answering to Tuesday in Passion Week, Jesus and the
+twelve again returned to Jerusalem; and "as they passed by, they saw
+the fig tree dried up from the roots. And when the disciples saw it,
+they marvelled, saying, How soon is the fig tree withered away! And
+Peter, calling to remembrance" (what had happened the day before),
+"saith unto him, Master, behold, the fig tree which thou cursedst is
+withered away! And Jesus, answering, saith unto them, Have faith in
+God." Then He went on to speak to them of the necessity of having
+faith; and told them that, if their faith were strong, the most
+difficult things would become easy for them to do. He also told them
+to pray earnestly in faith; for that the faithful never pray in vain:
+but He again warned the disciples, that if they asked God to forgive
+their sins, they must truly forgive all who had in any way offended or
+hurt them; saying, "For if ye do not forgive, neither will your
+Father, which is in heaven, forgive your trespasses."
+
+The fate of the fig tree teaches two lessons. In the first place, it
+was a warning to the Jews, who made a great show of their religion,
+and were very particular in performing all the outward forms and
+ceremonies which could be seen by men, and lead them to believe that
+those who did such things must be really good and religious men. Thus
+they were like the fig tree, with its green leaves making a good show
+to the eye. But the Jews, with all their outward show, did not do the
+Will of God: they did not bring forth the fruit of good works, and so
+their whole religion was valueless, and was to be put an end to by the
+destruction of the temple. Here again they were like the fig tree,
+which, in spite of its flourishing leaves, bore no figs, and being
+therefore useless, was to wither away.
+
+But from all this we may learn an important lesson for ourselves. We
+should each compare ourselves to this fig tree, and consider whether
+we bear fruit, or have only a show of leaves. Leaves would be outward
+observances; such things as can be seen of men. Going to Church, even
+reading the Bible and saying our Prayers, may be looked upon as
+leaves, because they can be seen and known by others: but, if under
+these good leaves there is no fruit of obedience, kindness,
+self-denial, and holiness,--in short, if we are not trying to please
+God by growing better and better day by day, where is the fruit?
+
+If, in spite of our Bible and our prayers, we follow our own wills,
+and indulge our own naughty tempers and feelings, then we are like the
+barren fig tree; and in the end, like that, we shall be rejected by
+our Lord in heaven. Let each of us often ask our own conscience this
+question, Am I a good or bad fig tree? Have I only leaves, or do I
+bear fruit also?
+
+At this time Jesus taught daily in the temple; and on one occasion the
+Chief Priests and the Scribes and the elders of the people "spake unto
+him, saying, Tell us by what authority thou doest these things? And
+Jesus answered and said unto them, I also will ask you one thing,
+which if ye tell me, I in like wise will tell you by what authority I
+do these things. The baptism of John, whence was it? was it from
+heaven, or of men? Answer me."
+
+This question greatly perplexed those to whom it was put. They saw
+plainly, that if they acknowledged that John the Baptist was sent by
+God, Jesus would justly say, Why then did ye not believe him, when he
+told you I was the Messiah? On the other hand, they were afraid to say
+that John had no authority from God, because all the people looked
+upon him as a prophet, and would be ready to stone any one who said
+that he was not. "And they answered and said unto Jesus, We cannot
+tell whence it was." They had not asked the question from any real
+wish to know, for they would not speak what they felt to be the truth,
+because it would show that they were wrong. Under such circumstances,
+"Jesus answering saith unto them, Neither do I tell you by what
+authority I do these things."
+
+But our Lord did not leave them without an answer, if they would have
+laid it to heart; for, in the parable of the man who bid his two sons
+"go work to-day in my vineyard," He showed them plainly, that, in
+spite of all their profession of religion, they did not do what God
+had bade them, and therefore they would lose His favour; whilst the
+Gentiles, and all who repented and became the obedient sons of God,
+would go into the kingdom of heaven before them.
+
+"Then began he to speak to the people another parable" of the
+householder; who, after planting a vineyard and doing all that was
+necessary to make it produce good wine, sent first his servants and
+then his son to receive the fruits: but instead of making the proper
+return, the servants were ill-used, and the son killed. The people, on
+being asked what the lord of the vineyard would do to such men,
+answered, "He will miserably destroy those wicked men, and will let
+out his vineyard unto other husbandmen, which shall render him the
+fruits in their due season." Jesus then showed them, that this
+parable exactly described what the Jewish nation had done; and He
+said, "Therefore I say unto you, The kingdom of God shall be taken
+from you, and given to a nation bringing forth the fruits thereof."
+Jesus also spake another parable, wherein the kingdom of heaven is
+said to be like unto a certain king, which made a marriage feast for
+his son. This parable taught the same lesson; that if people will not
+come to God when He calls them, He will deprive them of the blessings
+they do not value. At the end of this parable, the king is represented
+as sending away into punishment a man who had not on a wedding
+garment. This is to warn us, that though the Lord has now given to
+Christians the blessings refused by the Jews, it is not enough to be
+called a Christian: each one of us must be really and truly a
+Christian in heart and life; clothed, as it were, with faith, love,
+obedience, and holiness, as with a wedding garment: without this, no
+man can enter into Christ's Church in Heaven.
+
+
+
+
+Chapter XXIX.--DISCOURSES ON THE TUESDAY.
+
+
+In the parable of the Marriage Feast just spoken of, we read that when
+the invited guests refused to come, beggars were compelled to come in
+from the highways; now, though this may seem to us a strange thing, it
+would not appear so to those who heard this parable, as it was
+according to the customs of the East.
+
+Even now, the Arab princes often dine in the open air before their
+dwellings, and invite all that pass, even beggars, to share their
+meal: these guests sit down and eat, and when they have done, return
+thanks and go away.
+
+Another custom of those times is also referred to in this parable:
+kings and great men, when they made a feast, provided garments or
+robes to be lent to any guests who came without a proper dress for the
+occasion. As every man who needed it could have a garment if he asked
+for it, there was no excuse for any person who sat down _without_ one.
+The man spoken of in the parable, could have had a wedding garment if
+he had sought for it; and so we read that he "was speechless," had
+nothing to say in his own defence, and was cast from the presence of
+the Lord.
+
+So it is with us; God will give faith, and love, and strength to keep
+His holy Word, to all who ask, and seek: therefore, if we are not
+covered with the garment of faith and holiness, it will be our own
+fault that we are not allowed to sit down with the righteous in the
+kingdom of Heaven.
+
+The righteousness of Christ is the real wedding garment of believers;
+and this will cover and save all, whose faith is true and lively; such
+as will show itself in their words and deeds.
+
+The Pharisees and Scribes saw that these parables were spoken against
+them, to show them how wrong they were; and this made them the more
+angry, and the more desirous to destroy Jesus. Being afraid to do this
+openly by violence, they "took counsel (or consulted together) how
+they might entangle him in his talk": that is, get Him to say
+something which would either offend the people, or give them a
+pretence for accusing Him to the Roman governor of teaching the people
+to rebel against the authority of Cæsar.
+
+They, therefore, sent forth certain of their own disciples, with the
+Herodians; spies, which should feign themselves just and good men,
+anxious to learn the truth by asking questions; whilst all the time,
+they hoped He would say something to enable them to "deliver him unto
+the power and authority of the governor." The Herodians here spoken
+of, seem to have been a party amongst the Jews, who were very
+favourable to the Romans; and thought they had the best right to
+appoint the kings and governors of Judæa. This party took its rise in
+the time of Herod the Great.
+
+These Herodians, though Jews themselves, had been quite ready to join
+with Herod, when, to please the Romans, he set apart temples for the
+worship of their false gods: by such means they had got into great
+favour with the Romans, as also with Herod the Great and all his
+family.
+
+The Pharisees and Herodians then came to Jesus, and having first
+declared their belief, that no fear of man would prevent His telling
+them plainly what was the Will of God, they said, "Tell us therefore,
+What thinkest thou, Is it lawful to give tribute unto Cæsar, or not?
+Shall we give or shall we not give?"
+
+The Romans had laid a tax upon Judæa when it became a Roman province:
+the Jews hated this mark of subjection, and the Pharisees taught, that
+as the Jews were God's chosen people, they ought not to pay tax or
+tribute to any foreign power. The Herodians held the contrary opinion;
+and some of the Jews followed them. Cæsar was a common name or title
+given to all the Roman Emperors, who had each their own particular
+name besides. Augustus Cæsar was Emperor of Rome when Jesus Christ was
+born; and, at the time we are speaking of, Tiberius Cæsar was the
+Emperor. If, to the question now asked, Jesus should answer, "Do not
+pay tribute," the Herodians would be offended, and would get the Roman
+governor to punish Him. If, on the other hand, Jesus should declare
+that it was lawful and right to pay tribute, the greater part of the
+Jewish people would be very indignant, and perhaps stone Him at once:
+at any rate, He would lose their favour, so that they would not oppose
+His destruction. Thus the Pharisees felt confident that Jesus must
+fall into the snare. "But Jesus perceived their wickedness; and
+knowing their hypocrisy, said, Why tempt ye me, ye hypocrites? Show me
+the tribute-money," that I may see it. "And they brought unto him a
+penny"--a Roman coin, equal to 7-1/2_d._ of our money, having upon it
+the image or figure of the Emperor's head, with some words, called the
+superscription, round it: just as our money has the Queen's image upon
+it, and writing also. "And he saith unto them, Whose is this image and
+superscription? They say unto him, Cæsar's. Then saith he unto them,
+Render therefore unto Cæsar the things which are Cæsar's; and unto God
+the things that are God's." Thus teaching, that their duty to God as
+His people, did not interfere with their duty to the Romans as
+temporal rulers. The Pharisees could not take hold of such words:
+"they marvelled at his answer, and held their peace, and left him, and
+went their way." Let us remember that with us also, our duty to God
+will not interfere with our duty to man: on the contrary, those who
+most love God, will best do their duty as Parents and Children, Kings
+and Subjects, Masters and Servants, Friends and Neighbours.
+
+The Pharisees having been put to silence in the matter of the
+tribute-money, another party or sect amongst the Jews, who did not
+believe in the future resurrection of the dead, came to Jesus, hoping
+also to entangle him in his talk. These Jews, who were called
+Sadducees, asked our Lord a question, which they thought it would be
+impossible for him to answer: but Jesus showed them, that only their
+own ignorance and inattention to what was written in their Scriptures,
+made them find any difficulty as to the resurrection of the dead: and
+He told them most plainly, that all the dead should certainly rise
+again; and that those who were worthy to live in Heaven, should "be
+as the angels of God." Some of the Scribes, who were present, agreed
+to the truth of all that Jesus spake, and said, "Master, thou hast
+well said."
+
+But when the Pharisees had heard that he had put the Sadducees to
+silence, they were gathered together. Then one of them, which was a
+Lawyer, one of the Scribes, came, and having heard them reasoning
+together, and perceiving that he had answered them well, "asked him a
+question, tempting him"; that is, hoping that His answer might give an
+opportunity of finding fault with Him.
+
+Before we speak of the question now asked, it is necessary to
+understand, that at this time the Scribes and Pharisees had taken up
+an opinion, that it was quite impossible for anybody to observe all
+the precepts and commandments contained in the Law of Moses; and that,
+therefore, every man might choose out one or two, and that if he
+observed these perfectly, he would be forgiven for not keeping the
+others. This was, of course, quite contrary to the teaching of
+Scripture, where we learn that all men must do their very best to keep
+the whole law of God, and do His Will in all things. The Pharisees
+having thus settled that they need only keep one Commandment, the
+question was, which it should be: some considered that the ordinances
+as to sacrifices were the most important; others thought attention to
+the wearing of phylacteries was the chief thing. No doubt it was much
+easier to attend to such outward observances, than to keep the temper
+in order and practise self-denial; but no outward service can please
+God if the heart is not right. As the Scribes and Pharisees were
+constantly disputing amongst themselves, as to which of the
+Commandments it was most important to keep, this Lawyer now asked
+Jesus, "Master, which is the first commandment of all?" which is the
+great commandment in the law? "And Jesus answered him, The first of
+all the commandments is, Hear, O Israel; The Lord our God is one Lord:
+and thou shalt love the Lord thy God with all thy heart, and with all
+thy soul, and with all thy mind, and with all thy strength: this is
+the first and great commandment." This answer could not be found fault
+with; for it agreed exactly with what Moses had said. But Jesus did
+not stop here. He knew that the Pharisees behaved with great
+unkindness to their Jewish brethren, who did not hold the same
+opinions as they did; and that they actually hated all their fellow
+creatures of a different religion: He therefore told them, that there
+was a second commandment, of almost equal importance to the first, and
+_both_ must be kept. He said, "And the second is like unto it, namely
+this, Thou shalt love thy neighbour as thyself. There is none other
+commandment greater than these. On these two commandments hang all the
+Law and the prophets": meaning, that these two commandments contain
+all that the Law and the prophets had taught, and that any man who
+kept these, would indeed, keep the whole Law.
+
+Just as in our Catechism we say, that from the Commandments of the Law
+we learn two things: our duty towards God, and our duty towards man:
+nor can they be separated; he who really does love God with heart, and
+mind, and soul, and strength, will try in all things to please Him,
+and will not willingly break the least of His commands.
+
+He who so loves his fellow creatures, as to do them all the good he
+can, and treat them as he would himself wish to be treated, will
+certainly never injure any one in his person or his property; nor even
+be unkind to him, in word or deed.
+
+The Scribe who had asked the question, "tempting him," appears to have
+been more honest than many of his brethren: he felt the truth of our
+Lord's words, and at once "said unto him, Well, Master, thou hast said
+the truth: for there is one God; and there is none other but he: and
+to love him with all the heart, and with all the understanding, and
+with all the soul, and with all the strength, and to love his
+neighbour as himself, is more than all whole burnt offerings and
+sacrifices. And when Jesus saw that he answered discreetly, he said
+unto him, Thou art not far from the kingdom of God." Jesus meant, that
+this Scribe was not far from being a true believer and disciple, and,
+we may hope, that he did become a sincere follower of the Lord, and an
+inheritor of the kingdom of Heaven.
+
+"And no man after that durst ask him any question." Seeing how all had
+failed to entangle Jesus in his talk, the Pharisees appear to have
+given up asking questions, which only gave Him an opportunity of
+showing His wisdom and holiness.
+
+
+
+
+Chapter XXX.--WEDNESDAY--JUDAS COVENANTS TO BETRAY JESUS.
+
+
+Whilst the Pharisees, who had asked questions in the hope of finding a
+fault, were gathered together, Jesus in His turn questioned them: He
+"asked them, What think ye of Christ? whose son is he? They say unto
+him, The son of David. He saith unto them, How then doth David in
+spirit call him Lord? for David himself said by the Holy Ghost, in the
+Book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,
+till I make thine enemies thy footstool. David therefore calleth him
+Lord; if David then call him Lord, how is he his son?" The Pharisees
+could make no answer to this, without contradicting what David had
+said; or acknowledging that Christ, though in one sense the son of
+David, was more, and must be the Son of God spoken of by David and all
+the prophets. Therefore "no man was able to answer him a word, neither
+durst any man from that day forth ask him any more questions. The
+common people heard him gladly," however, not being so prejudiced
+against Him.
+
+Jesus at this time reproved the Scribes and Pharisees for their pride
+and hypocrisy; and for their observance of outward forms only, whilst
+they did not even try to act according to the real meaning and spirit
+of the Law of Moses. Jesus also told his disciples and the multitude,
+that though they ought to observe and do whatever the Scribes (whose
+business it was to explain and teach the Law) showed them that they
+ought to do, they must be careful not to follow their example: "The
+Scribes and the Pharisees sit in Moses's seat; all therefore
+whatsoever they bid you observe, that observe and do; but do not ye
+after their works: for they say and do not." Other things Jesus said
+at this time (Matt xxiii., Mark xii., Luke xx.), and he ended with
+again lamenting over the misery which Jerusalem was bringing upon
+herself, by refusing to receive Him, the Lord of Life and Glory: and
+He reminded His hearers, that He would have saved them had they been
+willing. "O Jerusalem, Jerusalem, thou that killest the prophets, and
+stonest them which are sent unto thee, how often would I have gathered
+thy children together, even as a hen gathereth her chickens under her
+wings, and ye would not! Behold, your house is left unto you
+desolate." Jesus was teaching in that part of the temple where stood
+the chest, into which those who came to worship, put gifts of money,
+to be used for the service of the temple.
+
+"And Jesus sat over against the treasury. And he looked up and beheld
+how the people cast money into the treasury; and many that were rich
+cast in much. And there came also a certain poor widow, and she threw
+in two mites, which make a farthing." There was a curious law at this
+time amongst the Jews, forbidding any one to put into the treasury so
+small a sum as _one_ mite: this poor widow therefore put in the
+smallest sum she could. Many who saw her, most likely despised her
+offering; and thought that such a paltry sum was not worth giving. But
+He who seeth the heart, judged very differently: "He called unto him
+his disciples, and saith unto them, Verily I say unto you, that this
+poor widow hath cast more in, than all they which have cast into the
+treasury: for all these have of their abundance cast in unto the
+offerings of God: but she of her penury hath cast in all that she had,
+even all her living."
+
+The difference was, that the rich men had given large sums, of which
+they would not feel the loss: but the poor widow had practised the
+greatest self-denial, in order to do something for the service of God.
+She had to work hard to gain money to buy necessary food, and by
+giving all she had at this time, she would be obliged to go without a
+meal. Without self-denial, we cannot please God: and we can all
+practise self-denial, though it seems very hard to do so. If we give
+up our own wishes, and practise self-denial, in the most trifling
+things, though men may not know it at all, God does: and if He sees
+that we do it _because_ He has bid us deny ourselves, He will be
+pleased with us.
+
+Our Lord now departed from the temple, and as he went out "his
+disciples came to him, for to show him, the buildings of the temple";
+that is, to draw His attention to the strength of the walls, and the
+size of the stones used in building it; as if they thought it almost
+impossible that one stone should not be left upon another. But Jesus
+again assured them that the temple, as well as the city, should be
+utterly destroyed.
+
+Jesus then spake of the misery that would come upon the Jews, when the
+destruction of their city should take place. From this, He went on to
+speak of the end of the world, which must surely take place some day
+or other: and He warned them, that as no man could know when this
+event would take place, it was necessary that every one should be
+prepared to meet their God.
+
+Let us remember this: let each one of us try to live every day as if
+it was to be our last. Many things He spake, to enforce the duty of
+watching, so as to be always ready.
+
+In order to impress more strongly upon His disciples the dreadful
+consequence of not being ready, when the Lord should come to judge the
+world, Jesus told them the parable of the Ten Virgins, five of whom
+were wise, and five foolish. These latter were shut out from the
+marriage; and Jesus showed how this parable applied to all men, by
+saying, "Watch therefore, for ye know neither the day nor the hour
+wherein the Son of man cometh."
+
+Again, to show them the necessity of being found at the last day,
+doing the will of God, and improving the talents committed to our
+care, Jesus told His disciples another parable of the Servants and the
+Talents; greatly resembling one spoken before, as given by St. Luke,
+chap. xix. He likewise showed His disciples, that though here all men
+seem to go on much alike, so that it is often difficult to know who
+are really serving God with all their hearts, and who are not, there
+will be no difficulty in the last day, when the godly and the ungodly
+shall be as easily divided, "as a shepherd divideth his sheep from the
+goats": and that while the Lord would take the one to live with Him
+for ever, the others should go away into everlasting punishment. Jesus
+also declared, that one way of gaining the favour of God, was by doing
+acts of kindness and self-denial, to help our suffering fellow
+creatures.
+
+All these discourses, which followed the last cleansing of the temple,
+seem to have been uttered on the Tuesday in Passion Week. "And in the
+day time he was teaching in the temple; and at night he went out, and
+abode in the mount, that is called the mount of Olives;" at Bethany,
+as is generally believed. We have now come to the Wednesday in Passion
+Week, two days before the feast of the Passover, called also the feast
+of unleavened bread. Jesus, to prepare His disciples for what was
+about to happen, said unto them, "Ye know that after two days is the
+feast of the Passover, and the Son of man is betrayed to be
+crucified."
+
+"Now the feast of unleavened bread drew nigh, which is called the
+Passover. Then assembled together the Chief Priests and the Scribes,
+and the elders of the people" (who had long sought to destroy Jesus),
+"unto the palace of the High Priest, who was called Caiaphas, and
+consulted how they might take Jesus by craft and put him to death,"
+without causing any uproar among the people. If once they could
+contrive to deliver Him up as a prisoner to the Roman governor, there
+would be no possibility of His being rescued by the people.
+
+The Priests and elders were now offered help from an unexpected
+quarter. "Then entered Satan into Judas, surnamed Iscariot, being of
+the number of the twelve." Judas had probably taken offence at what
+Jesus said, when Mary anointed His feet: he was a bad man, without any
+real love for his Master; and instead of fighting against the sinful
+lusts or desires of his own heart, he indulged them, and so let the
+Devil enter in, and lead him to betray the Lord. "And he went his way
+unto the Chief Priests, and communed with them how he might betray him
+unto them. And said unto them, What will ye give me, and I will
+deliver him unto you? And when they heard it they were glad, and
+promised to give him money. And they covenanted (or agreed with him)
+for thirty pieces of silver." Thirty shekels or pieces of silver
+(worth about 3_l._ 11_s._), was the sum which Moses had commanded to
+be paid by the owner of any beast, which had by accident killed the
+slave of another man: thus, in every respect, did Christ take upon Him
+the form and condition of a servant or slave.
+
+Judas having consented to sell the life of his Master for thirty
+shekels, "from that time sought opportunity how he might conveniently
+betray him unto them in the absence of the multitude." It is a
+terrible thing when a man is so hardened, as to watch for an
+opportunity of committing a crime! That, indeed, is wilful sin. The
+next day, Thursday, was "the first day of unleavened bread, when they
+killed the Passover. The disciples came and said unto Jesus, Where
+wilt thou that we go and prepare that thou mayest eat the Passover?
+And He sendeth forth two of his disciples, Peter and John, saying, Go
+ye into the city; and behold when ye are entered into the city, there
+shall meet you a man bearing a pitcher of water: follow him into the
+house where he entereth in; and say ye to the good man (or owner) of
+the house, The Master saith unto thee, My time is at hand; I will keep
+the Passover at thy house: Where is the guest chamber, where I shall
+eat the Passover with my disciples? And he will show you a large
+upper room furnished and prepared: there make ready for us. And his
+disciples went forth and came into the city, and found as He had said
+unto them: and they made ready the Passover." What a strengthening of
+the Apostles' faith this must have been: He who could thus foretell
+all, even the most trifling events, must be God indeed. The blessed
+thought that God knows and governs all things, should make us trust in
+Him, and do our duty without any fear of the consequences.
+
+
+
+
+Chapter XXXI.--MODE OF CELEBRATING THE PASSOVER.
+
+
+In order to a better understanding of all that the Gospels tell us of
+the Last Supper, it will be well to see how the Jews at that time kept
+the Passover.
+
+In the first place, on the day when the Paschal Lamb was to be killed
+and eaten, the Jews were to put away out of their houses all leaven or
+yeast, and live for a whole week on cakes made of unleavened dough:
+hence the Feast of the Passover was also called the "Feast of
+unleavened bread."
+
+1. When the guests were assembled in the evening to eat the Passover,
+the ceremonies began, by the master of the house giving to each one a
+cup of wine mixed with water, saying at the same time, "Blessed be He
+that created the fruit of the vine": then they all gave thanks and
+drank the wine.
+
+2. All the guests after drinking the wine, washed their hands; and
+then the three things ordered by the Law of Moses, were placed on
+the table before the master of the house. These three things were,
+the Paschal Lamb roasted whole; two cakes of unleavened bread; and
+a dish of bitter herbs. To these were added the remains of the
+peace-offerings offered the day before, and some other meats; also a
+thick sour sauce, intended to remind the Jews of the bricks made by
+their forefathers in Egypt.
+
+The master of the house, or whoever took the direction of the feast,
+then ate, and gave to each of the guests a small piece of lettuce; at
+the same time blessing God for the fruits of the earth; afterwards
+each person present, ate a bit of the unleavened bread dipped in the
+bitter herbs.
+
+3. In the third place, all the dishes were taken off the table, and
+the children, who were not of age to keep the feast, were called in:
+the meaning of the Feast was then explained to them, in obedience to
+the commandment of the Lord, spoken by Moses, saying, "And it shall
+come to pass when ye be come to the land which the Lord will give you,
+and your children shall say unto you, What mean ye by this service?
+that ye shall say, It is the sacrifice of the Lord's Passover, Who
+passed over the houses of the children of Israel in Egypt, when He
+smote the Egyptians and delivered our houses."
+
+4. After the young people had been duly taught, the supper was, in the
+fourth place, again set upon the table. Each person then, in turn,
+lifted up the bitter herbs and the unleavened cakes, and afterwards
+joined in declaring, that they ate them in remembrance of the bondage
+in Egypt, and the deliverance from it: then they praised God, by
+singing the 113th and 114th Psalms; and having blessed the Lord, a
+second cup of wine was drunk.
+
+5. In the fifth place, the guests again washed their hands; and then
+the master of the family took the two unleavened cakes, broke one of
+them into pieces, and placed the broken pieces on the top of the whole
+cake: after this, he blessed it; and each person taking one of the
+broken pieces with some of the bitter herbs, dipped them into the sour
+sauce, and ate them; they then blessed God again. Thanks were now
+given over the remains of the yesterday's peace-offering, and some of
+that eaten. The next step was to give thanks over the Paschal Lamb, of
+which all partook. The Passover Feast was now, in fact, finished; but
+the Jews made the supper last longer, by eating any other food they
+liked; always taking care to _finish_ by swallowing a little morsel of
+lamb, as after partaking of that, they were not supposed to eat
+anything more that night.
+
+6. In the sixth place, the hands were washed for the third time; and
+the master of the house said a blessing over a third cup of wine,
+which was then drunk by each guest. This third cup of wine was
+commonly called the "Cup of Blessing." A fourth cup of wine was then
+mixed with water; and over this, certain Psalms, from the 115th to
+118th inclusive, were sung; and then a prayer concluded the whole
+ceremony.
+
+This was the manner in which the Jews kept the Passover Feast, when
+Jesus ate it with His disciples. When Jerusalem was destroyed, the
+Jews who were forced to go and live in other lands, could not
+sacrifice the lambs in a proper manner; and therefore they used to put
+a bit of unleavened bread under a napkin, and keep it for a last
+mouthful, instead of the morsel of lamb.
+
+In the impossibility of continuing to carry out the ordinances of the
+Ceremonial Law, after the death of Jesus, we see the Hand of God,
+fulfilling His Word.
+
+The Passover was a type of Christ--signifying the deliverance of His
+people from bondage to the Devil. When Christ had come, and once for
+all made atonement as the Lamb of God, a ceremony to _prefigure_ His
+sacrifice was out of place. Another rite was instituted, "in thankful
+remembrance of His death." But the Jews, who would not believe that
+Christ was the true Passover, endeavoured, and still do endeavour, to
+observe that Law which He has done away with.
+
+"And in the evening Jesus cometh with the twelve, and when the hour
+was come, he sat down, and the twelve Apostles with him." Then He told
+them plainly that this was the last Passover He should eat on earth;
+saying, "With desire I have desired to eat this Passover with you
+before I suffer; for I say unto you, I will not any more eat thereof,
+until it be fulfilled in the kingdom of God." Then when Jesus, as
+Master of the family, had given the first cup to the disciples, "He
+gave thanks and said, Take this, and divide it among yourselves: for I
+say unto you, I will not drink of the fruit of the vine until the
+kingdom of God shall come." Jesus being the true Lamb of God, now
+about to be sacrificed for the deliverance of His people, would not
+Himself partake of things, only appointed as _signs_ or _types_ of
+what He was to accomplish by the sacrifice of Himself. When the
+supper, or some part of it, was ended, there arose some strife or
+dispute amongst the disciples, as to "which of them should be
+accounted the greatest."
+
+For this Jesus gently rebuked them; and then, wishing to set them an
+example of humbleness and kindness, "He riseth from supper, and laid
+aside his garments; and took a towel and girded himself:" that is, He
+took off His robe or upper garment, and then bound His other garments
+round him with a towel, as was usually done by those who served, or
+waited upon others. "After that he poureth water into a basin and
+began to wash the disciples' feet, and to wipe them with the towel
+wherewith he was girded. Then cometh he to Simon Peter;" but he,
+believing that Jesus was indeed the Messiah, could not bear the idea
+of His acting a servant's part, and objected, saying "Lord, dost thou
+wash my feet? Jesus answered and said unto him, What I do thou knowest
+not now; but thou shalt know hereafter." These words should have
+overcome all doubts and scruples; but in his anxiety and zeal for what
+he considered to be the glory of the Lord, Peter quite lost sight of
+his own duty, which was to be obedient in all things, and hastily
+exclaimed, "Thou shalt never wash my feet."
+
+Peter was quickly recalled to a sense of his fault, for "Jesus
+answered him, If I wash thee not, thou hast no part with me." Such a
+declaration might well alarm Peter, who really loved his Lord, and
+wished to serve Him; and in his zeal he rushed into the opposite
+extreme, and cried out, "Lord, not my feet only, but also my hands and
+my head." But true and perfect obedience is _doing exactly_, as _we
+are told_, neither more nor less; and of this Peter was reminded by
+Jesus, who "saith to him, He that is washed needeth not save to wash
+his feet, but is clean every whit."
+
+But these words of our Lord had a further meaning. By washing their
+feet, Jesus meant to teach His disciples, that as washing with water
+was necessary to cleanse the body, so holiness and purity were
+necessary to cleanse the soul: and that as through Him alone they
+could receive the latter, He now used that "outward and visible sign"
+as a type, or proof, of "the inward and spiritual grace" He would give
+to them. By washing the feet _only_, Jesus signified, that those who
+through faith and repentance were by His mercy cleansed from their
+sins, and redeemed from the curse by His sacrifice, would only in
+future need to be cleansed from such sins, as the weakness and frailty
+of man cause him daily to fall into: just as a guest, who after making
+himself clean to come to a feast, would only need, on his arrival, to
+wash off the dust which must settle on his bare feet during his walk.
+
+To the words thus spoken to Peter, Jesus added, "And ye are clean, but
+not all": for knowing the hearts of all, He thus showed that the sin
+of Judas was not hid from Him: the disciples naturally would not
+understand these words, except Judas, whose conscience ought to have
+reproached him. "After Jesus had washed their feet, and had taken his
+garments, and was set down again, he said unto them, Know ye what I
+have done to you? Ye call me Master and Lord: and ye say well; for so
+I am. If I then, your Lord and Master, have washed your feet, ye also
+ought to wash one another's feet. For I have given you an example,
+that ye should do as I have done to you. Verily, verily, I say unto
+you, The servant is not greater than his lord; neither he that is sent
+greater than he that sent him."
+
+These words are too plain to require much comment. Washing the feet,
+was looked upon as the business of the lowest servant; and by taking
+such an office upon Himself, the Lord and Master of all, Jesus taught
+the disciples and all of us, that it can never be beneath us to do any
+kind office in our power, to help our fellow creatures. Let us ever
+remember, that Jesus Christ came upon earth not only to be a
+"sacrifice for our sins," but also "an ensample (or example) of godly
+life"; and that it is our duty as well as our happiness, to try in
+everything to follow His example where He has set us one; and in other
+matters, to think _how_, under the circumstances, _He would have been
+likely_ to act, that we may do the same. This is, indeed, to follow
+Christ; and so following we shall enter into His kingdom in Heaven.
+
+
+
+
+Chapter XXXII.--THE LAST SUPPER.
+
+
+"And as they sat and did eat, Jesus said, Verily, verily, I say unto
+you, that one of you which eateth with me shall betray me: behold, the
+hand of him that betrayeth me is with me on the table." The disciples,
+hearing this, "began to be exceeding sorrowful, and to enquire among
+themselves, which of them it was that should do this thing: and one by
+one, they asked him, Lord, is it I? and another said, Is it I?"
+
+It was well for the disciples to be sorrowful, and fearful of doing
+wrong. When we hear of sin committed, we should never say or think, "I
+am sure _I_ should not do this, or that"; because we do not know what
+we might do, if we were tempted as others have been. Let us, on the
+contrary, when we hear of others falling into sin, watch and pray the
+more earnestly, that we may never be led to do anything which we know
+to be wrong.
+
+In answer to the question asked by each one of the disciples, Jesus
+repeated what He had said, that one of them should betray Him; and
+"said unto them, It is one of the twelve that dippeth with me in the
+dish; the same shall betray me." And then He told them that, although
+He came on earth on purpose to die, yet the man who sinfully betrayed
+Him would bring upon himself the utmost wrath of God. "The Son of man,
+indeed, goeth as it is written of him: but woe to that man by whom the
+Son of man is betrayed! it had been good for that man if he had not
+been born. Then the disciples looked one on another, doubting of whom
+he spake." But though eleven of the disciples knew not the meaning of
+their Lord's words, there was one who could have had no doubt upon the
+subject--one who had sold himself to do evil, and was only waiting for
+a convenient opportunity to execute his wicked purpose. Even now he
+might have taken warning, and given up his guilty purpose; but no: he
+had listened to the Devil, and his heart was hardened against Jesus.
+
+According to the custom in those times, when people did not _sit_ as
+we do to their meals, but lay upon couches, so that one guest leant
+upon the one next to him, John, who was next to Jesus, was leaning on
+Jesus's bosom. John is always spoken of as "the disciple whom Jesus
+loved"; showing that he was, as a man, especially dear to his Master,
+in consequence of which, doubtless, his place at supper was next to
+that of Jesus.
+
+Simon Peter, always eager and active, now beckoned, or made signs, to
+John, "that he should ask who it should be of whom he spake. He then,
+lying on Jesus's breast, saith unto him, Lord, who is it? Jesus
+answered, He it is to whom I shall give a sop, when I have dipped it.
+And when he had dipped the sop, he gave it to Judas Iscariot, the son
+of Simon. And after the sop Satan entered into him,"--that is, gained
+more entire possession of his soul; as will always be the case when we
+once listen to the Devil. What our Lord said to John does not appear
+to have been heard by any of the other disciples. Judas himself now
+dared to ask, "Master, is it I? He said unto him, Thou hast
+said,"--which was a most solemn form of saying "Yes." Jesus then said
+unto Judas, "That thou doest do quickly." Judas immediately left the
+company, and went out.
+
+Even then the other disciples do not seem to have understood that
+Judas was the traitor. St. John tells us, that "no man at the table
+knew for what intent he spake this unto him. For some of them thought,
+because Judas had the bag (or common purse), that Jesus had said unto
+him, Buy those things that we have need of against the feast; or that
+he should give something to the poor."
+
+There were still sacrifices needed for the remaining days of the
+feast.
+
+After Judas was gone out, Jesus told the disciples that, as in His
+life He had glorified the Father, He was now about to glorify Him
+still farther by his death. Then he bade them love one another, as He
+had loved them: and this He called "a new commandment," because the
+love of His followers for one another, was to be something very
+different from what the Jews taught and practised.
+
+Jesus then warned Peter, that Satan would tempt him, but that He had
+prayed for him that his faith might not entirely fail, although he
+would fall into sin: and He charged him, when he should have recovered
+himself, to strengthen the faith of others. Peter had not yet learned
+the lesson of humility, which would have made him distrust himself. He
+knew that he loved his Master, and therefore he fancied, that for His
+sake he could bear and do anything. Instead, therefore, of being
+filled with fear at this warning, he exclaimed, "Lord, I am ready to
+go with thee both into prison and to death." And Jesus said, "I tell
+thee, Peter, the cock shall not crow this day before that thou shalt
+thrice deny that thou knowest me."
+
+The Jewish day was reckoned from one sunset to another. The Passover
+was always eaten in the evening; and thus a new day was beginning when
+Jesus spake these words.
+
+Jesus next asked the disciples, whether they had lacked or wanted
+anything when He sent them to teach throughout the country, taking
+with them neither purse, nor scrip, nor shoes. They answered, that
+they had wanted for nothing. "Then said he unto them, But now, he that
+hath a purse, let him take it, and likewise his scrip; and he that
+hath no sword, let him sell his garment, and buy one. For I say unto
+you, that this that is written must yet be accomplished in me, And he
+was reckoned among the transgressors: for the things concerning me
+have an end,"--an end or object,--that is, everything which the
+prophets had spoken concerning the circumstances of our Saviour's
+Passion, was intended to fulfil some especial purpose, and therefore
+all must be exactly fulfilled. In answer to what Jesus said, the
+disciples "said, Lord, behold, here are two swords. And he said unto
+them, It is enough."
+
+Simon Peter appears still not to have understood that his Master's
+death was at hand, for "he said unto him, Lord, whither goest thou?
+Jesus answered him, Whither I go, thou canst not follow me now; but
+thou shalt follow me afterwards." Peter was not to die with his Lord;
+but he did afterwards follow Him indeed, for he was crucified some
+years after, in the reign of the Emperor Nero. Peter, as usual in his
+zeal and self-confidence, lost sight of the fact, that his duty was to
+believe and acquiesce without questioning and gainsaying: he needed
+the severe lesson he received afterwards, to teach him this. Now, in
+his love for his Master, "he said unto him, Lord, why cannot I follow
+thee now? I will lay down my life for thy sake. Jesus answered him,
+Wilt thou lay down thy life for my sake? Verily, verily, I say unto
+thee, The cock shall not crow till thou has denied me thrice."
+
+We now come to a very important event in the life of our Saviour,
+namely, His instituting another Feast, or Ceremony, to take the place
+of the Passover. The Passover was a means of reminding the Jews of a
+past bodily deliverance, and also of keeping them in remembrance of
+the promised Messiah, who _was to come_, and deliver them from
+spiritual bondage.
+
+When the Messiah had actually come and finished His work, it would no
+longer be right to keep the Passover, as given to Moses. Jesus
+therefore, in doing away with this Feast, gave to His disciples
+another, which was for ever to remind men of all He had done for them.
+This Holy Feast we call "The Lord's Supper," "The Eucharist," or
+giving of thanks, "The Communion" of His blessed body and blood. "The
+Lord's Supper" is one of the Two Sacraments which Christ hath ordained
+in His Church. The other is Baptism, whereby we are admitted into
+Christ's Church. This is only partaken of once; just as in the natural
+world a child can only be born once. The Lord's Supper, on the
+contrary, should be partaken of constantly; just as we daily eat and
+drink to keep ourselves alive. But children do not partake of this
+Sacrament until they are old enough to understand its nature, and to
+fight for themselves against the world, the flesh, and the Devil.
+
+The Four Gospels do not give us exactly the same account of what took
+place at the institution of the Lord's Supper. Some mention one thing,
+and some another; and therefore it is difficult to say _the order_ in
+which the events took place: that is however, of little consequence,
+since we are sure that everything they do tell us, did happen during
+the Last Supper which Jesus ate with His disciples.
+
+"As they were eating,"--probably at that part of the Feast when the
+master of the family broke one of the unleavened cakes (see 5, p.
+123),--"Jesus took bread, and blessed it, and brake it, and gave it to
+the disciples, and said, Take, eat; this is my body, which is given
+for you: this do in remembrance of me."
+
+They were to look upon this bread as the body of Christ, sacrificed
+for them; and in the same spirit they were to eat bread in a solemn
+manner, from time to time, in remembrance of all the blessings which
+Jesus purchased for mankind, by giving up His body, or His human life,
+for our redemption.
+
+"Likewise also, after supper, he took the cup,"--probably that one
+called the Cup of Blessing (see 6, p. 123),--"and when he had given
+thanks, he gave it to them, saying, Drink ye all of it: and they all
+drank of it. And he said unto them, This is my blood of the new
+testament. This cup is the new testament in my blood, which is shed
+for you and for many, for the remission of sins."
+
+The wine in the cup was to be taken as a memorial, or remembrance, of
+that New Covenant, or agreement, made between God and man, by the
+shedding of that precious blood wherewith the Saviour blotted out our
+sins.
+
+The Old Covenant of works, made by God with the Children of Israel,
+was now done away with. The New Covenant of Grace was to take its
+place. In this New Covenant, God promised, that as Jesus bore our
+punishment, and washed out our sins with His atoning blood, we for His
+sake should be looked upon as righteous, because He was righteous: our
+part of this New Covenant being to repent and forsake our sins, and
+have such faith in Christ as will constantly show itself by our trying
+to please Him, and prove our love by doing His will.
+
+
+
+
+Chapter XXXIII.--JESUS IN THE GARDEN OF GETHSEMANE.
+
+
+Our blessed Lord loved His disciples to the end; and in order that
+they might remember all the blessings secured to them by His death on
+the Cross, He appointed the "outward and visible sign," of eating
+bread and drinking wine, which were to figure, or represent to their
+minds, His body and blood thus given for them: but not given for them
+_only_, but for all mankind; and therefore it is just as necessary for
+all Christians to remember these things.
+
+We consequently find, that ever since that last Supper, when Jesus
+said, "Do this in remembrance of me," Christians _have_ constantly
+done the same thing, that Christ then commanded His disciples to do.
+We, as members of Christ's Holy Church, continue to receive bread and
+wine in the Sacrament of the Lord's Supper, in token of our belief,
+that the body of Jesus was broken and His blood shed for us; and that
+we thereby hope, "that our sinful bodies may be made clean by His
+body, and our souls washed through His most precious blood."
+
+When you are of an age to partake of the blessed Sacrament of the
+Lord's Supper, you will learn more about it: mean time do not forget
+that it was appointed by Jesus Christ, only a few hours before He made
+that sacrifice of Himself, which we commemorate, or remember, in this
+solemn service.
+
+After the institution of the Lord's Supper, Jesus told His disciples
+(John xiv.) that though He was about to leave them, it was for their
+good that He should go; because then the Holy Spirit would come upon
+them, to teach and comfort them: and that if they believed in Him, and
+followed in the way that He had already pointed out, they should abide
+with Him in heaven. He likewise declared, that all who professed to
+love Him must show their love by keeping His commandments. Jesus,
+having spoken these things, said, "Arise, let us go hence." And when
+"they had sung an hymn," according to the custom at the Passover,
+where Psalms were sung after the fourth cup of wine, Jesus came out,
+and went, as he was wont, "to the Mount of Olives; and his disciples
+followed him."
+
+Here again Jesus spake many things to the disciples--(John xv., xvi.).
+He compared Himself to a vine, and His disciples to the branches. He
+is the root, without which there can be no tree: as long as the
+branches remain part of the tree, they receive nourishment from the
+root, and bring forth fruit: but if the branches are cut off, and so
+separated from the root, they wither and die, and are of no use except
+to be burned. In the same way all who will be His disciples, must by
+faith abide in Him as their root; doing His will, copying His
+example, and so bringing forth the fruit of good works to the glory of
+God.
+
+Amongst other things, Jesus spake to the disciples of prayer; and
+promised that God would give them whatsoever they should ask in His
+Name. He also warned them, that if they faithfully followed His
+precepts and obeyed His commands, they would in this world meet with
+troubles, and be cruelly treated and even killed, by those who would
+not believe in Him. The enemies of Jesus, those who knew not Him Who
+sent Him, would persecute His faithful servants for their Master's
+sake. Having warned His disciples that they must suffer for the sake
+of their faith, Jesus bid them fear nothing so long as they continued
+to love and serve Him: for whilst they did so, God would bless and
+comfort them, and finally take them to Himself in heaven. "In the
+world ye shall have tribulation: but be of good cheer; I have overcome
+the world." Now all that Jesus said to His disciples was meant for
+_all_ His followers in all times, even unto the end of the world.
+
+Such promises and hopes have supported the "noble army of martyrs,"
+who in the early ages of the Church suffered tortures, and died the
+most cruel death, rather than give up, or even _pretend_ to give up,
+their faith in the Lord Jesus Christ. The same spirit should be in us:
+we are not called to martyrdom as were the holy men of old; but should
+the Lord allow it to be so again, should we be ready so to suffer for
+our religion? But let us ask ourselves another question, of more
+practical importance at the present time: Are we willing to give up
+_anything_ for the sake of pleasing Jesus? Do we give up our own
+wishes and pleasures to please Him, Who bids us deny ourselves? Do we
+try to conquer our evil tempers, passions, and inclinations, because
+He has said, "Resist the Devil"? If we have anything like the spirit
+which guided the martyrs, we shall force ourselves to be attentive and
+industrious, when we feel careless and idle: obedient, when we feel
+wilful and perverse; kind and generous, when we feel selfish: gentle
+and patient, when we feel cross and irritable; and so on. This is no
+easy task; no easy life. But we must remember Christ's warning, that
+those who will be His faithful servants, _must_ meet with difficulties
+and hindrances in their way. Let us then pray for the Holy Spirit, to
+teach, and guide, and support us; so that, our hearts being filled
+with faith and love, we "may never be ashamed to confess the faith of
+Christ crucified, and manfully to fight under his banner, against sin,
+the world, and the devil, and to continue Christ's faithful soldiers
+and servants unto our life's end."
+
+When Jesus had said these things, He lifted up His eyes to Heaven, and
+prayed to His Father, to support Him through the coming trial; so that
+He might glorify the Father, by securing the salvation of men. Then
+Jesus prayed for the disciples who did already believe in Him, and
+besought that they might be kept in His faith and love, and enabled to
+teach others all that He had taught them.
+
+Our Lord also prayed for all who should in after times learn true
+religion from the teaching or writings of the Apostles, and so become
+one of them, by having the same faith, the same wish to glorify God by
+obedience to His holy Will. For all who do thus join themselves to
+Him, Jesus prayed that they may be with Him in heaven. Our blessed
+Lord thus prayed for us, and for all His followers in every age: and
+He still prays for us, and intercedes for us in heaven. All Christians
+are now one body, of which Christ is the Head; one vine, of which
+Christ is the root; one flock, of which Christ is the Shepherd.
+
+We call this body the Church of Christ; by Baptism we are taken into
+this Church, and made part of this body; therefore, we must try always
+to know and do the Will of our Head.
+
+When Jesus had ended His prayer, He saith unto the disciples, "All ye
+shall be offended because of me this night: for it is written, I will
+smite the shepherd, and the sheep of the flock shall be scattered
+abroad. But after I am risen again, I will go before you into
+Galilee."
+
+By being "offended," Jesus meant that they would be afraid to own Him
+as their Master, and would forsake Him: but to show them that He would
+not punish their weakness by casting them off for ever, He told them
+where they might see Him again, after He should have risen from the
+dead.
+
+Notwithstanding the warnings already received, Peter was still full of
+self-confidence, and "answered and said unto him, Though all men shall
+be offended because of thee, yet will I never be offended." Why should
+Peter have thought himself more likely than others to do right? Why
+should any of us think so? Whenever we do thus depend upon ourselves
+to do right, we are almost sure to fall into sin, for the Devil takes
+advantage of our pride and self-conceit, to tempt us; and then God
+frequently leaves us to ourselves, that from our fall we may learn by
+painful experience our exceeding weakness and sinfulness. Jesus now
+showed Peter, that though he thought himself so safe, he would do
+worse than his fellow disciples; for "he saith unto him, Verily I say
+unto thee, That this day, even in this night, before the cock crow
+twice, thou shalt deny me thrice. And Jesus said unto him, Verily, I
+say unto thee, That this night, before the cock crow, thou shalt deny
+me thrice. Peter spake the more vehemently, and said unto him, Though
+I should die with thee, yet will I not deny thee in any wise. Likewise
+also said all the disciples."
+
+Poor Peter little knew himself! No doubt he and all the disciples felt
+what they now said: but if men would bear in mind their weakness and
+proneness to sin, they would never feel _sure_ of not doing wrong; but
+would watch and pray, so that the Devil may get no advantage over
+them. "When Jesus had spoken these words, he went forth with his
+disciples" from the place on the Mount of Olives, where they were,
+"unto a place called Gethsemane, over the brook Cedron, where was a
+garden, into the which he entered, and his disciples. And Judas also
+knew the place, for Jesus oft-times resorted thither with his
+disciples." Having entered into this garden with the eleven disciples,
+Jesus saith unto eight of them, "Sit ye here while I go and pray
+yonder. And he taketh with him Peter, and James and John, the two sons
+of Zebedee, and when he was at the place" to which he had intended to
+go, "he began to be sorrowful, and sore amazed, and to be very heavy."
+
+Now began the mysterious, and most bitter part of our blessed Lord's
+sufferings for sinful man. What those sufferings were, we do not
+exactly know: they were not bodily, but spiritual; his soul suffered
+such agony, as we can form little idea of: we only know that sin, the
+sin of man, _our sin_, caused His sufferings; and that the holy and
+righteous Lord now bore for our sakes, all the agony that is the fruit
+of sin. It seems likely that at this time the Devil and his evil
+spirits again attacked Jesus, and tried by every means in their power
+to prevail upon Him not to finish His work, even the salvation of man,
+but to spare _Himself_, and leave His guilty creatures to the fearful
+consequences of their sins. In His agony, prayer was our Lord's
+refuge; and feeling the necessity of being alone with God, that He
+might freely pour out His soul before Him, "he saith unto the three
+who accompanied him, My soul is exceeding sorrowful, even unto death:
+tarry ye here and watch with me." Thus He asked them to help Him with
+their prayers; setting, in His human nature, an example for all men to
+follow. Then, knowing the power and malice of the Devil, Jesus added a
+caution to pray for themselves, that they might not be led into sin,
+by any temptation which should come upon them; "he saith unto them
+Pray, that ye enter not into temptation."
+
+
+
+
+Chapter XXXIV.--JESUS BETRAYED.
+
+
+When Jesus had cautioned Peter, James and John, to watch and pray, "he
+went forward a little, and was withdrawn from them about a stone's
+cast, and kneeled down and prayed"; in the earnestness of His prayer,
+"he fell on his face on the ground, and prayed that, if it were
+possible, the hour might pass from him." It was not the death upon the
+cross which Jesus prayed might pass from Him: human martyrs have borne
+bodily sufferings and cruel deaths, supported by the grace of God; and
+though in His human nature Christ might well shrink from the pain of
+Crucifixion, He was ready to give His body for our redemption.
+
+But his sufferings in the garden of Gethsemane, were far beyond what
+any human being could suffer, or than we can understand. His heavenly
+Father saw fit to let Him suffer for a time, all the unspeakable agony
+which the just anger of God can lay upon the impenitent soul. And we
+may well believe that this agony was a hundred-fold increased for Him,
+Who was thereby to redeem countless myriads of souls. And might not
+this terrible agony be increased, by the foreknowledge that, in spite
+of His tremendous sacrifice, men would reject Him as a Saviour, and
+persevere in sin; until by their impenitence, they too would share
+those horrible agonies which for a time were laid upon Him, that by
+enduring them, He might save all men from so terrible a condition?
+When we thus consider of what nature Christ's sufferings in the garden
+of Gethsemane were, we can fully understand the prayer, that such an
+hour might pass from Him. But mark His inconceivable love, as shown in
+the words, "if it were possible"; that is, if man's redemption could
+possibly be secured without his passing through such dreadful agony;
+if that were _not_ possible, then He was willing even to undergo that
+awful and mysterious extremity of suffering.
+
+Let us not pass on without taking a practical lesson from what has
+been said: what made our Lord undergo such agony for us? Love. Then,
+if He so loved us, what should be our feelings towards Him? Love.
+Truly, love; sincere, heartfelt love; love that will show itself. But
+how? Hear His own words, "If ye love me, keep my commandments." This
+let us ever strive to do; and so, through the mediation of Jesus,
+shall we escape those agonies, which for us He endured in the garden
+of Gethsemane.
+
+Jesus prostrate on the ground, prayed in the agony of His soul, and
+said, "Abba, Father--O my Father, if it be possible, let this cup pass
+from me: all things are possible unto thee: if thou be willing, remove
+this cup from me: nevertheless not my will, but thine be done." All
+through this dreadful scene of agony, our blessed Lord sets us an
+example of perfect submission to His Father's Will, however much that
+Will may be contrary to our wishes and desires: this example we should
+do well to follow, in every time of trouble. We may pray, that God
+will, if He sees fit, remove from us the affliction or sorrow which we
+feel or fear; but, at the same time, our hearts must be perfectly
+submissive to His Will, and willing to continue to bear the suffering,
+should He not see fit to take it away from us. In this spirit our Lord
+in His human nature prayed to God; but though God saw fit to let Him
+for a time suffer all the agony which sin brings on man, He did
+vouchsafe to send Him some comfort, in this bitter time of trial; for
+"there appeared an angel unto Him from heaven, strengthening him," to
+complete His work.
+
+"And being in an agony he prayed more earnestly: and his sweat was as
+it were great drops of blood falling down to the ground. And when he
+rose up from prayer, he cometh unto the disciples, and findeth them
+sleeping from sorrow."
+
+Had they obeyed the words of their Lord, to watch and pray, their
+sorrow would not at such a time have made them sleep. But they had
+failed to do this; and Satan, who _is_ ever watchful, had doubtless
+taken advantage of this, and tempted them to sit thinking sorrowfully
+of all that was coming upon their beloved Master, instead of obeying
+His command, to watch and pray. Overcome with such sad thoughts, they
+fell into a sort of stupor or heavy sleep, and were thus found by
+Jesus when He returned to them. He awoke them, and "said unto them,
+Why sleep ye? Simon, sleepest thou? What, could ye not watch with me
+one hour?" Peter had but lately declared his readiness to do some
+great thing, to give up his life for Jesus; and now he fails in doing
+a little thing, merely praying for one hour. This is another proof of
+man's weakness, and of the danger of self-confidence. Again our Lord
+repeated the needful warning, "Watch ye, rise and pray, that ye enter
+not into temptation: the spirit indeed is willing but the flesh is
+weak." Our Lord, who knew the weakness of man's nature, was thus
+merciful to the failing of His disciples: but let us remember, that
+the more we are convinced of the weakness of the flesh, and how it
+hinders the spirit, the more earnestly must we strive to overcome it,
+and be led by the spirit only.
+
+"And Jesus went away again the second time, and prayed, and spake the
+same words, saying, O my Father, if this cup may not pass away from me
+except I drink it, thy will be done. And when he returned, he found
+them asleep again (for their eyes were heavy), neither wist they what
+to answer him. And he left them, and went away again, and prayed the
+third time, saying the same words."
+
+"Then cometh he to his disciples, and saith unto them, Sleep on now,
+and take your rest; it is enough, the hour is come: behold the Son of
+man is betrayed into the hands of sinners."
+
+By this Jesus meant, that they had lost the opportunity of watching
+with Him; they could no longer show any kindness by praying for Him:
+He would no longer ask them to do this, for the time was come, when He
+was to be given up to His enemies. Jesus did not mean that the
+disciples were actually to lie still and sleep; for He added
+immediately, "Rise up, let us go; lo, he that betrayeth me is at hand.
+And immediately, while he yet spake, Judas, one of the twelve, having
+received a band of men and officers from the Chief Priests and
+Pharisees, cometh thither with lanterns, and torches, and weapons."
+Upon reading this passage, if we think at all, it must appear strange
+that as the moon was at the full, it should have been necessary to
+take lanterns and torches, as the light of the full moon in those
+countries, is far too bright to need any other. But travellers tell
+us, that in fact the light of the full moon only made the garden of
+Gethsemane _darker_, for it is situated on the slope of the Mount of
+Olives, away from the moon; that is, the moon at the time of the
+Passover rises behind the Mount of Olives, and thus casts the shadow
+of the mountain upon the garden of Gethsemane; so that whilst all
+surrounding parts were lighted up, there was complete darkness amongst
+the trees in the garden of Gethsemane. Judas, well knowing this, had
+been careful to procure lanterns and torches, to render the execution
+of his purpose easy; and now, leading the way, he cometh, "and with
+him a great multitude with swords and staves, from the Chief Priests,
+and the Scribes, and the elders of the people. Now he that betrayed
+Him had given them a token," whereby the servants of the High Priests
+might surely know which was Jesus. Judas had told them, "Whomsoever I
+shall kiss, that same is he; take him, hold him fast, and lead him
+away safely." A kiss was in those times a common form of salutation;
+and a sign or token of respect and regard: Judas Iscariot now made use
+of it for a very different purpose.
+
+"And as soon as he was come," with his band, into the garden, "he went
+before them, and drew near unto Jesus to kiss him. And forthwith he
+came to Jesus, and said, Hail, master; and kissed him. And Jesus said
+unto him, Friend, wherefore art thou come? Judas, betrayest thou the
+Son of man with a kiss?" Jesus did not ask this question because He
+needed to be told; but in order to give Judas another warning against
+the sin he was about to commit.
+
+The officers did not immediately lay hold upon Jesus; we can well
+believe that His calm and dignified behaviour, and His question to
+Judas, struck them with awe.
+
+But Jesus, knowing all things that should come upon Him, now showed
+his readiness to do his Father's Will: for "he went forth and said
+unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus
+saith unto them, I am he." As soon then as He had said unto them I am
+He they went backward, and fell to the ground: whether in fear or out
+of respect, we are not told; but in any case their behaviour made it
+clear that the Saviour's sacrifice was a voluntary act; for He could
+certainly, even as a man, have escaped. "Then asked he them again,
+Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have
+told you that I am he: if therefore ye seek me, let these go their
+way." Even at such a moment, Jesus took care for His disciples, that
+they might not suffer with Him: "that the saying might be fulfilled
+which he spake, Of them which thou gavest me I have lost none."
+
+By this time, the officers seem to have recovered from their surprise
+and alarm: "Then came they and laid hands on Jesus, and took him." The
+disciples now seem to have thought that it was time for them to use
+the two swords, which they had brought for the deliverance of their
+Master. "And behold one of them which were with Jesus, Simon Peter,
+having a sword, stretched out his hand and drew his sword, and struck
+a servant of the High Priest's and smote off his ear; the servant's
+name was Malchus." "And Jesus answered and said, Suffer ye thus far."
+These words seem to have been addressed to the Roman soldiers, who
+would naturally be made very angry by such an occurrence taking place;
+therefore he asked for their forbearance; though he at once removed
+the cause of complaint--"for he touched the ear of the wounded man,
+and healed him."
+
+
+
+
+Chapter XXXV.--JESUS TAKEN BEFORE ANNAS AND CAIAPHAS.
+
+
+After He had healed Malchus, Jesus said unto Peter, "Put up again thy
+sword into his place: for all they that take the sword shall perish
+with the sword. Thinkest thou that I cannot now pray to my Father, and
+he shall presently give me more than twelve legions of angels? But how
+then shall the Scriptures be fulfilled, that thus it must be? The cup
+which my Father hath given me, shall I not drink it?" Here Jesus
+plainly declares that He _gave_ Himself to fulfil the Scriptures,
+which declared, that in no other way could man be redeemed from the
+curse of the Law. His sufferings and death were the means appointed by
+the Father for the redemption of man; but His sufferings and death
+were voluntary--no man could _take_ His life unless He chose to give
+it. He _could_ have saved Himself, but then His work would have been
+unfinished, and mankind for ever lost. Therefore was He willing to
+drink the cup which His father had given Him. "In that same hour Jesus
+answered and said unto the Chief Priests and captains of the temple,
+and to the multitudes, and to the elders, which were come to him, Are
+ye come out as against a thief with swords and staves for to take me?
+I sat daily with you teaching in the temple, and ye laid no hold on
+me: ye stretched forth no hands against me: but the Scriptures must be
+fulfilled; this is your hour and the power of darkness."
+
+Here, again, Jesus showed that those who came against Him, could only
+succeed because the time was now come, when they were allowed to
+execute their wicked purposes, "that the Scriptures of the prophets
+might be fulfilled."
+
+Jesus Christ had now given Himself into the hands of His enemies: the
+disciples seeing this, and being perhaps afraid of sharing His fate,
+did the very thing they had lately thought impossible when their Lord
+had warned them of it. "Then all the disciples forsook him, and fled."
+"Then the band and the captain and officers of the Jews took Jesus,
+and bound him, and led him away to Annas first; for he was
+father-in-law to Caiaphas, which was the High Priest that same year."
+
+It has already been said that the Romans had made Caiaphas High Priest
+instead of Annas. Annas had filled that office for eleven years, and
+ought to have continued in it as long as he lived: but the Romans, who
+had no regard to the Jewish Law, had made this change.
+
+The Jews, however, had a great respect for Annas as their rightful
+High Priest; and in spite of the Romans they still considered and
+treated him as such; and therefore, in the first place, they took
+Jesus before him, that he might advise them as to what was next to be
+done.
+
+As they were on their way, leading their prisoner, "there followed him
+a certain young man, having a linen cloth cast about his naked body":
+this young man felt sufficient interest in Jesus to follow Him; "but
+when," for some reason which we are not told, "the young men" who
+guarded the Lord, "laid hold on him," he gave a further proof of the
+fear which now prevailed amongst all the disciples and followers of
+Jesus; for "he left the linen cloth" upon which they had laid hold,
+"in their hands," and so escaping, "fled from them naked."
+
+This young man seems to have been clothed in the manner common to the
+poorer sort of people in those days. Even in later times travellers
+tell us, that in some places the Arabs only wear a large blanket or
+sheet, wrapped round them in a peculiar manner; and that the same
+thing is done in some parts of Palestine also. Annas, it would seem,
+sent Jesus at once to Caiaphas; no doubt fear of the Romans who had
+unlawfully deprived him of his dignity, prevented his exercising that
+authority, which by the law of God still belonged to him, and to him
+only: so he sent Jesus away at once. "Then they took him, and led him
+away to Caiaphas the High Priest. (Now Caiaphas was he, which gave
+counsel to the Jews, that it was expedient that one man should die for
+the people)." Jesus was then brought into the High Priest's house,
+where were assembled with him all the Chief Priests and Scribes;
+evidently waiting for the return of those whom they had sent out,
+under the guidance of Judas Iscariot, to take Jesus. Mean time, Peter
+and John had so far recovered themselves, as to venture to follow
+Jesus at a distance: for they really loved their Master, and were
+anxious to learn what would become of Him. "And Simon Peter followed
+Jesus afar off, unto the High Priest's palace, and so did another
+disciple: that disciple was known unto the High Priest, and went in
+with Jesus into the palace of the High Priest." "That disciple" here
+spoken of, was John, who himself gives us the account of the matter.
+He was in some way known to Caiaphas, and was therefore allowed to go
+into the palace. "But Peter stood at the door without." John, who had
+been admitted into the High Priest's palace, was not one of those
+selfish people who care only for their own comfort: he thought of
+Peter standing outside, and went out and spake unto the young woman,
+who, according to the custom of the Hebrews, kept the door or acted as
+porter; and in consequence she "brought in Peter," who joined the
+servants and attendants: "and when they had kindled a fire in the
+midst of the hall, and were set down together, Peter sat down among
+them, and warmed himself at the fire; and sat with the servants to see
+the end."
+
+Though the month Abib, which answers to our April, is very much warmer
+in Palestine than it is here, still the nights are often very cold;
+and a gentleman who travelled in Galilee tells us, that even in the
+month of May, an Arab chief who entertained him, had a fire lighted in
+a ruined building for them to sit by, because it was cold.
+
+The fire now kindled by the attendants, though in the same hall, was
+no doubt at some distance from that part where Jesus was standing
+before the High Priest; whilst John, being known to Caiaphas, was
+probably standing much nearer to his beloved Master.
+
+"The High Priest then asked Jesus of his disciples, and of his
+doctrine. Jesus answered him, I spake openly to the world; I ever
+taught in the synagogue and in the temple, whither the Jews always
+resort; and in secret have I said nothing"; that is, He had said
+nothing in secret contrary to what He had taught in public, and
+therefore instead of now answering such questions, Jesus referred
+Caiaphas to those who, having heard Him, were able to bear witness as
+to what He had said. "Why askest thou me? ask them which heard me,
+what I have said unto them: behold, they know what I said. When he had
+thus spoken, one of the officers which stood by struck Jesus with the
+palm of his hand (or with a rod which he held in his hand), saying,
+Answerest thou the High Priest so?" Jesus quietly rebuked this man,
+showing that if he had said or done what was wrong, the officer should
+have accused Him of it in a proper way, and not have struck Him,
+contrary to the law, which forbids any one to be treated as guilty
+until proved to be so. "Jesus answered him, If I have spoken evil,
+bear witness of the evil; but if well, why smitest thou me?"
+
+The Jews knew very well that they could not ask the Romans to put
+Jesus to death, unless they could find some fault to lay to His
+charge: they must get persons to witness or declare, that He had done
+things for which He deserved to die; and they well knew that no one
+could with truth do this. Therefore, "the Chief Priests, and elders,
+and all the council, sought false witness against Jesus to put him to
+death; but found none" to answer their purpose: "yea, though many
+false witnesses came, yet found they none," whose testimony would be
+sufficient: "for many bear false witness against him, but their
+witness agreed not together." No man could be put to death unless two
+witnesses gave testimony as to his guilt: if witnesses speak the
+truth, their testimony must be the same: but naturally when witnesses
+tell lies, one will say one thing and one another, and therefore the
+words of these men who spake against Jesus, "agreed not together."
+
+The sin of the Chief Priests and elders was very great; they _sought_
+for false witnesses: unhappily, there never is any difficulty in
+finding men who care so little for what is right, that for a bribe or
+reward they are ready to tell lies; but if liars are the children of
+the Devil, what must those be who _encourage_ them, and almost force
+them to speak untruly? "Thou shalt not bear false witness against thy
+neighbour," is one of the commandments: let us be very careful not to
+break this commandment, even unintentionally. We may not _mean_ to say
+what is _not_ true, and we may not _mean_ to make mischief; but we
+shall certainly do both, unless we are very careful always to repeat
+_exactly_ what we see or hear, _adding_ nothing, and _leaving out
+nothing_. Even the manner or tone of voice in which anything is said
+or done, makes a difference. For instance, things may be done or said
+in fun, and there may be no harm in them; but if you repeat them, as
+if they were done or said in earnest, they may appear very wrong; and
+so you will cause people to be blamed, and thought ill of, when they
+do not deserve it.
+
+There is, perhaps, no commandment which we all break more frequently
+than the ninth--not wilfully; few, it is to be hoped, would act so
+wickedly as to do that; but from carelessness: by chattering about
+other peoples' concerns; repeating things when we are not _sure_ they
+are true; telling tales; and so on. Our God is a God of truth: we are
+told that He loves truth in the inward parts, that is, in the heart;
+and therefore if we love Him, we shall always speak the truth from the
+heart, and be very careful to tell the whole truth, and nothing but
+the truth, even in the smallest matters. The perfect truth that God
+requires, forbids deceit of all kinds. We may deceive others by our
+actions, and even by our silence; but let us ever remember, that all
+deception is in the eyes of God as the sin of lying, that sin which is
+an abomination to the Lord.
+
+
+
+
+Chapter XXXVI.--JESUS CONDEMNED BY CAIAPHAS.
+
+
+"At the last came two false witnesses." They did not mean to speak the
+truth; all that they wished was to please the Priests, who, far from
+desiring them to speak truly, only wanted something to be said, which
+would give them an excuse for having Jesus put to death. The two
+witnesses who now came before them, furnished them with the pretence
+they sought for: these men "bare false witness against him, saying, We
+heard him say, I am able to destroy the temple of God, and to build it
+in three days. I will destroy this temple that is made with hands, and
+within three days I will build another made without hands."
+
+Now this is an instance of bearing false witness, by misrepresenting
+the words spoken, and twisting their meaning to something which they
+were never intended to express. We have read that Jesus did say in
+reference to His own body, "Destroy this temple, and in three days I
+will raise it up." The Jews did not understand what He meant; but
+that did not justify these witnesses in what they now said, for Jesus
+had _not_ said, "I _will_ DESTROY this temple," nor had He said one
+word of "_building_." These witnesses meant to make it appear, that
+He had said that He would destroy the temple so dear to the Jews, and
+that in three days He would _build_ another. "But neither so did
+their witness agree together." The Priests and elders were, however,
+too anxious to condemn Jesus, to be particular about that; for to
+speak disrespectfully of the temple was looked upon as blasphemy,
+and blasphemy was a crime to be punished with death. Blasphemy is
+really speaking disrespectfully of the Majesty and Power of the
+Almighty--Father, Son, and Holy Ghost; and ascribing to man that
+power which belongs to God alone.
+
+After these two false witnesses had spoken, "the High Priest arose,
+and stood up in the midst, and asked Jesus, and said unto him,
+Answerest thou nothing? what is it which these witness against thee?"
+
+Our Lord would make no reply to charges which even His enemies must
+have known to be false; and therefore He "held his peace, and answered
+nothing. Again the High Priest asked him, Art thou the Christ, the Son
+of the Blessed? I adjure thee by the living God, that thou tell us
+whether thou be the Christ, the Son of God."
+
+To "adjure" was to call upon a person to speak the truth in the Name
+of God. Any one so _adjured_ was looked upon as bound by the most
+solemn oath to speak the whole truth. When, therefore, the High Priest
+called upon Jesus in this solemn manner to say whether He really was
+the promised Messiah, the Son of God, our Lord kept silence no longer;
+but in an equally solemn manner answered the question, adding words
+spoken by the prophet Daniel--words always understood by the Jews to
+be a prophecy respecting the Messiah: therefore, by applying this
+prophecy to Himself, Jesus declared most plainly that He was indeed
+the Messiah. In His answer to the High Priest, as to whether He was
+the Christ, the Son of the Blessed God Almighty, Jesus used the Jewish
+form of saying that what had been stated was true. "Jesus saith unto
+him, Thou hast said"; and then He added, "I am: nevertheless I say
+unto you, Hereafter shall ye see the Son of man sitting on the right
+hand of power, and coming in the clouds of heaven."
+
+"Then the High Priest rent his clothes, saying, He hath spoken
+blasphemy." The High Priest had asked his solemn question without any
+intention of believing the answer: he must have felt sure what the
+answer would be, and therefore he had asked the question, that he
+might be able to accuse Jesus of claiming for Himself, a man, the
+honour due to God alone. To show his grief and horror at such a
+dreadful sin as blasphemy, he, according to the Jewish custom, rent
+his robe.
+
+Then appealing to those around him, Caiaphas asked, "What further need
+have we of witnesses? behold, now ye have heard his blasphemy. What
+think ye?"
+
+There could be no doubt of the answer to such questions. The Priests,
+and Scribes, and elders were bent upon destroying their victim; and
+gladly seizing the opportunity now given them by the High Priest,
+"They answered and said, He is guilty of death,"--that is, He is
+guilty of a crime which the Law of Moses orders to be punished with
+death. "And they all condemned him to be guilty of death."
+
+The Priests and elders had now accomplished their work, as far as they
+were concerned; but its final execution did not rest with them. Judæa
+was a Roman province, and as such the Jews could put no man to death
+without the permission of the Roman governor, who was at that time
+Pontius Pilate. To obtain Pilate's consent was the next step to be
+taken; and that the Jews determined to set about as soon as possible
+in the morning. It was now about midnight of the Thursday--the day on
+which Jesus had eaten the last Supper with His disciples. Some six or
+seven hours must pass before Jesus could be taken before Pilate, and
+this time the Jews occupied in ill using and mocking our innocent and
+holy Lord.
+
+The Priests and elders having passed sentence upon Jesus, now left Him
+in the hands of the attendants and soldiers, who, as we have said,
+passed the rest of the night in ill treating Him. "And the men that
+held Jesus mocked him and smote him: and some began to spit on him,
+and to cover his face, and to buffet him, and to say unto him,
+Prophesy unto us, thou Christ, Who is he that smote thee? and the
+servants did strike him with the palms of their hands."
+
+To spit upon a person, was the greatest affront and indignity that
+could be offered by one man to another: it signified the utmost scorn
+and contempt. Then, in mockery of our blessed Lord's claim to be the
+Messiah, the Son of God, He was blindfolded, and then desired to show
+His divine power, by telling the names of those who struck Him on the
+face. It is most painful to think of Jesus being so treated: for our
+sakes He bore meekly and patiently this savage treatment. He might
+with one word have put an end to it, and struck dead those who thus
+insulted Him. But these indignities were a part of the cup appointed
+for Him by the Father, and this cup He was ready to drink to the last
+drop, for the redemption of man. Should we not love the Lord in heart
+and in deed, for all that He has done and suffered for us?
+
+"And many other things blasphemously spake they against him." Thus
+passed the hours of this terrible night.
+
+All this time Peter sat in some part of the Palace; "and there cometh
+one of the maids of the High Priest, the damsel that kept the door,
+unto Peter: and when she saw Peter warming himself, she looked
+earnestly upon him," as if trying to remember where she had seen him
+before. Then she said to those around, "This man was also with him";
+and, referring to Peter himself to confirm her statement, she asked,
+"Art not thou also one of this man's disciples?" We may well believe
+that Peter was horrified at the treatment he had seen inflicted upon
+his Master; and most probably, in spite of all Jesus had said, Peter
+was disappointed at His not taking some signal measures to check His
+persecutors. This for a time weakened his faith, and made him fearful
+that if he confessed himself to be a disciple, he might bring upon
+himself similar treatment, to that which Jesus was silently and calmly
+undergoing. In his perplexity and fear, therefore, he committed a
+fearful sin; for in answer to the damsel's question, "Art not thou
+also one of this man's disciples?" "he saith, I am not." But the
+damsel was not convinced, and presently said, "And thou also wast with
+Jesus of Nazareth, of Galilee." One departure from truth is sure to
+lead to another: and now Peter even pretends not to understand what
+she can possibly mean by charging him with being one of Christ's
+disciples: thus "he denied him before them all, saying, Woman, I know
+him not. I know not, neither understand I what thou sayest."
+
+Perhaps Peter now hoped that he had silenced his accusers, and should
+be left in peace; but he was shortly undeceived. "The servants and
+officers stood there, who had made a fire of coals; for it was cold:
+and they warmed themselves: and Peter stood with them, and warmed
+himself. They said therefore unto him, Art not thou also one of his
+disciples? He denied it, and said, I am not. One of the servants of
+the High Priest, being his kinsman whose ear Peter cut off," seems,
+however, to have recognized Peter as the person who did this act, and
+saith, "Did not I see thee in the garden with him?" What had been
+denied before was not likely to be confessed now. "Peter then denied
+again; and he went out into the porch; and immediately the cock crew."
+
+These three denials,--first, to the damsel; secondly, to the servants
+and officers; and thirdly, to the kinsman of Malchus,--which are
+related in the different Gospels, all took place much at the same
+time, and are therefore to be looked upon as one act: thus we see how
+every word spoken by Jesus on the subject of Peter's denial came true.
+He said that before it was time for the cock to crow at all, Peter
+would have denied Him three times; and this he had done, and the
+warning voice of the cock had been heard for the first time.
+
+If we resist the Devil, he will flee from us: if we give way to one
+temptation, we shall be more likely to fall again: so it was with
+Peter. "When he was gone out into the porch, after a little while
+another saw him, and said, Thou art also of them. And Peter said, Man,
+I am not. And another maid saw him, and began to say to them that
+stood by, This fellow was also with Jesus of Nazareth. This is one of
+them." Peter now added to his sin, "for he denied with an oath, I do
+not know the man,"--thus calling upon God as a witness to the truth of
+what he was saying. This was Peter's second denial of his Lord and
+Master.
+
+About an hour afterwards, when it was nearly three o'clock in the
+morning, Peter seems to have been again in the hall, where the
+soldiers were waiting with Jesus, until it should be time for them to
+take Him before Pontius Pilate, the Roman governor. Here the third
+denial took place.
+
+Before we go further, some little explanation is necessary. You know
+that in different countries, as in France, Spain, China, &c., the
+people speak different languages; so that without learning one
+another's language, the natives of different countries cannot talk to
+each other. But even in different parts of the same country, the
+people often pronounce their words in such a different manner as to
+make it almost a different language, so that the "dialect," or manner
+of speaking, in one province, would be hardly understood in another
+province of the same country. Even in England we have something of the
+same kind; and if you were to hear the people of Yorkshire or of
+Somersetshire talking to each other, you would not understand much of
+their conversation.
+
+
+
+
+Chapter XXXVII.--PETER'S THIRD DENIAL.
+
+
+When Peter had returned into the hall where Jesus still was, another
+man "confidently affirmed, saying, Of a truth this fellow also was
+him: for he is a Galilean." The Jews, who were natives of Galilee,
+used a different dialect to that of the inhabitants of Judæa; and this
+man, having heard Peter speak, at once perceived that he was a
+Galilean, and doubtless the follower of Jesus. But Peter at once said,
+"Man, I am not": he would not even now allow that he was a Galilean;
+but the fact was too plain; for his manner of speaking betrayed or
+showed that he was certainly a native of Galilee. They that stood by
+could not therefore be deceived, and said again to Peter, "Surely thou
+also art one of them, for thou art a Galilean: and thy speech agreeth
+thereto, for thy speech bewrayeth (or betrayeth) thee." Peter now went
+still further in his denial, and added to his sin; for getting
+frightened and angry, he allowed himself to use language sinful in
+itself. "Then began he to curse and to swear, saying, I know not the
+man: I know not this man of whom ye speak. And immediately, while he
+yet spake, the cock crew; the second time the cock crew. And the Lord
+turned and looked upon Peter."
+
+What a look must that have been! a look of reproach for Peter's sin;
+of grief for his sad fall mixed with love for His weak and erring
+follower. Such as it was, it went straight to Peter's heart; bringing
+all things to his memory, and making him feel deeply the sin he had
+committed against One, whom he did truly love; though under
+temptation, he had acted very contrary to what that love demanded from
+him. But the Saviour's look awakened all Peter's better feelings: "And
+Peter remembered the word of the Lord, how that he had said unto him,
+Before the cock crow thou shalt deny me thrice. Before the cock crow
+twice thou shalt deny me thrice. And when he thought thereon, he wept;
+he went out and wept bitterly."
+
+Peter's tears were tears of true repentance: we know this, because in
+future we find him no longer confident in himself, and boasting of his
+love, but humble, and looking to God for strength; whilst he devoted
+his life to doing his Master's work, never letting the fear of man
+prevent his declaring the truth, as it is in Jesus.
+
+When we blame Peter for denying the Lord, let us remember that he
+sinned, _because_ he trusted too much in himself, and did not watch
+and pray as he ought to have done. This is a warning to us, not to do
+as he did. But let us also remember, that having sinned, he repented
+truly; and showed his repentance, by his changed conduct during the
+rest of his life. Here is an example for us to follow.
+
+This terrible night was over at last. "And straightway in the morning,
+as soon as it was day" (about four o'clock in the morning of Friday),
+the Chief Priests seem to have called the whole Council of the
+Sanhedrim together, to consult what was next to be done to secure
+their object: "they took counsel against Jesus to put him to death.
+And they led him into their council, saying, Art thou the Christ? tell
+us." Jesus had already answered this question before Caiaphas, and
+knowing their motive in repeating it, "he said unto them, If I tell
+you, ye will not believe. And if I also ask you, ye will not answer
+me, nor let me go." Jesus would not, however, allow them to suppose
+that He denied being the Messiah: and He therefore repeated the words,
+which they chose to call blasphemy, saying, "Hereafter shall the Son
+of man sit on the right hand of the power of God. Then said they all,
+Art thou then the Son of God? And he said unto them, Ye say that I am.
+And they said, What need we any further witnesses? for we ourselves
+have heard of his own mouth."
+
+"Then Judas, which had betrayed him, when he saw that he was
+condemned, repented himself, and brought again the thirty pieces of
+silver to the Chief Priests and elders, saying, I have sinned in that
+I have betrayed the innocent blood." Some feelings of sorrow and
+remorse for having given up an innocent man to be put to death, now
+led Judas to bring back the "reward of iniquity," and at once to
+confess his own sin, and bear witness to the innocence of Jesus.
+Perhaps he had a hope of thus saving Jesus from the fate which awaited
+Him: if so, Judas soon learnt, what many have learnt before and since,
+that it is easy to do wrong, but by no means easy to undo the wrong
+when done. Many of us, in a moment of passion or self-will, commit
+acts which embitter our whole future lives. Let the young beware, lest
+they bring upon themselves such life-long misery; they may truly
+repent and mourn, and God, for Jesu's sake, may forgive the sin; but
+the act itself, and its bitter consequences, can never be undone.
+
+The Priests and elders cared not whether Jesus was innocent or guilty,
+so as they could treat Him as if He _were_ guilty. His holy life, His
+heavenly teaching, showed them their own sinfulness, and therefore it
+was _because_ He was good, that they sought to destroy Him. Neither
+did they care for Judas's sufferings: they had gladly profited by his
+sin, and given him the reward agreed upon: now that they had got from
+him all that they wanted, they cared not what became of the miserable
+sinner. And this is often the case amongst men, who to gain something
+they want, persuade others to do wrong. Those who have sinned to help
+them, may afterwards be filled with remorse and misery; but they will
+meet with neither help nor pity from those who led them into sin. Like
+the Priests, they will say, What is that to us?
+
+In vain did Judas look for pity from his partners in guilt; the
+unfeeling answer of the Priests was, "What is that to us? see thou to
+that." Had Judas repented truly, he would, like Peter, have gone out
+and wept bitterly, and sought forgiveness of his Lord; but, unable to
+bear the feeling of remorse which lay heavy upon his heart, he
+committed a crime for which there is no repentance: "he departed, and
+went and hanged himself, and falling headlong, he burst asunder in the
+midst, and all his bowels gushed out." What may be the exact meaning
+of this passage, it is difficult to say; but it is certain that Judas
+perished in some remarkable and dreadful manner.
+
+After Judas had departed from the Council, leaving the money behind,
+"the Chief Priests took the silver pieces, and said, It is not lawful
+for to put them into the treasury, because it is the price of blood."
+
+The Jews considered it unlawful to put into the treasury of the
+temple, any money which had been got by taking away life. The
+executioners, whose duty it was to put criminals to death, were not
+allowed to make any offering to the treasury, because the money that
+they gained was looked upon as the price of blood. These Priests, who
+were ready to break a positive commandment by putting an innocent
+person to death, would not break the Law in a small matter.
+
+The fact is, that by this time the religion of the Jews had become a
+mere form: they made a great fuss about observing ceremonies and
+customs, which required no self-denial; but they did not care to obey
+the Will of God, when it interfered with their own wishes and
+inclinations. They had had no scruple in buying the life of an
+innocent man, but they would not put the price of his blood into the
+treasury. So "they took counsel," or consulted together, as to what
+should be done with the silver pieces, "and bought with them the
+potter's field, to bury strangers in." By "strangers" was probably
+meant Jews, who came from distant parts of the country, or from some
+of the nations through which Jews were scattered: these people had, of
+course, no burial-place of their own in Jerusalem, and therefore this
+field was bought, in order that any foreign Jews, who died in the
+city, might be buried there.
+
+The potter's field lay to the S.E. of Jerusalem, on the other side of
+the brook Gihon. From this time, this field was called "Aceldama," a
+Hebrew word, meaning the Field of Blood: now the Christians in those
+parts call it "the holy field."
+
+This buying of the field, was foretold 457 years before, in the time
+of Ezra. "Then was fulfilled that which was spoken by Jeremy the
+prophet, saying, And they took the thirty pieces of silver, the price
+of him that was valued, whom they of the children of Israel did value;
+and gave them for the potter's field, as the Lord appointed me."
+
+This prophecy is not, however, to be found in the book which we call
+by the name of Jeremiah, but in that of Zechariah (xi.), another of
+the prophets. The Jews had an old custom of dividing the Scriptures of
+the Old Testament into three parts. The First Part, called "the Law,"
+contained the books of Moses and those of Kings and Chronicles: the
+Psalms formed the Second Part: and the Third Part contained the
+writings of the prophets. As this Third Part began with the prophecies
+of Jeremiah, the whole division was often called by his name; and thus
+any words spoken by another prophet, might be said to be in Jeremy or
+Jeremiah.
+
+The Priests and the whole Council of the Sanhedrim had condemned Jesus
+to death, for what they called blasphemy; and the next step was to get
+Pilate's permission to execute the sentence. "And the whole multitude
+of them arose, and bound Jesus, and when they had bound him, they led
+him away from Caiaphas unto the Hall of Judgment, and delivered him to
+Pontius Pilate the governor: and it was early," probably about five
+o'clock in the morning. "And they themselves went not into the
+Judgment Hall lest they should be defiled; but that they might eat the
+Passover."
+
+These Jews were _preparing_ to eat the Passover, in the evening of
+that day, Friday; but Jesus and His disciples had eaten it the evening
+_before_; that is, on Thursday. This difference needs some
+explanation. We divide our year into 12 months, some of 30 days, and
+some of 31, whilst, as a general rule, February has only 28. The earth
+on which we live goes round the sun in 365 days and 6 hours, all but a
+few minutes. By "the day" we mean 24 hours, or what we call a day and
+a night. Our 12 months, therefore, contain the 365 days; but the extra
+hours are unaccounted for. Now in four years the 6 extra hours amount
+to 24--another day: and therefore every fourth year February has an
+additional day to provide for them. The year in which February has 29
+days is called "Leap Year," because we seem to leap over a day. For
+instance, suppose Christmas Day to be on Saturday one year, it would
+naturally fall on Sunday the next year: but if it were Leap Year, it
+would leap over Sunday and fall upon Monday instead. Our year is
+called a Solar Year, because it is regulated by the course of the
+earth round the sun, and _Sol_ is the Latin word for the Sun.
+
+The Jews, on the contrary, divided their year according to the course
+of the Moon, which goes round the Earth in something more than thirty
+days. Theirs was a Lunar Year, because _Luna_ is Latin for the moon.
+
+The twelve months amongst the Jews had not the same fixed number of
+days every year, because they reckoned the month to begin when the new
+moon first appeared. This practice often led to mistakes, so that what
+ought to have been the 14th day of any month was frequently called the
+15th, or the 13th. Something of this kind seems to have taken place at
+this time: so that whilst Jesus and His disciples ate the Passover on
+the evening of the right day, the 14th of Nisan or Abib (answering to
+the end of March with us), many of the Jews celebrated the feast on
+the next day, calling that the 14th, though it was, in reality, the
+15th.
+
+
+
+
+Chapter XXXVIII.--JESUS SENT BY PILATE TO HEROD.
+
+
+Whatever might be the cause, it is plain that the Priests and elders
+were preparing to keep the Passover, on the evening _after_ that on
+which Jesus had eaten it with His disciples: and that lest they should
+be defiled and rendered unclean according to the Law, they would not
+enter the Judgment Hall, which was full of Roman soldiers. Any Jew who
+(in one of the many ways) became unclean, could not partake of the
+Feast of the Passover: and it was even held, that upon occasions of
+such peculiar holiness, mixing with the Gentiles or heathens, made a
+Jew unclean; therefore, to avoid all risk, they went not in. They did
+not consider that all the laws about purity and uncleanness, were only
+meant to show the necessity of being pure and holy in thought, word,
+and deed; and that their persecution of an innocent being, rendered
+them far more unclean in the sight of God, than any ceremonial
+defilement could possibly do. But it was ever so; they paid more
+attention to outward forms than to real holiness and goodness. Let us
+beware never to fall into the like fatal sin.
+
+As the Jews would not go into the Judgment Hall, "Pilate then went out
+unto them, and said, What accusation bring ye against this man?"
+Instead of naming any crime of which their prisoner had been guilty,
+the Jews merely answered, "If he were not a malefactor, we would not
+have delivered him up unto thee. Then said Pilate unto them, Take ye
+him, and judge him according to your law." This was not at all what
+the Jews wanted, and they "therefore said unto him, It is not lawful
+for us to put any man to death."
+
+Some writers think that the Jews were _not_ deprived of the power of
+putting to death criminals found guilty according to their law; but
+that at the time of this holy feast, it was _not lawful_ for them to
+put any man to death. In any case, in all this we see the hand of
+God; "that the saying of Jesus might be fulfilled, which he spake,
+signifying what death he should die."
+
+"And they began to accuse him, saying, We found this fellow perverting
+the nation, and forbidding to give tribute to Cæsar, saying that he
+himself is Christ a king."
+
+In answer to Pilate's desire to know the crime of which they accused
+Jesus, the Jews said not one word about blasphemy, for which alone the
+Sanhedrim had condemned Him to be deserving of death: they knew very
+well that Pilate would take no notice of such a charge as that, for
+he, being a heathen, would care for none of these things; and
+therefore, by a very false representation of what Jesus _had_ said,
+they now tried to make Pilate believe that Jesus claimed to be king of
+Judæa; and that He endeavoured to pervert or turn the nation from
+paying any obedience to the Emperor of Rome. Such a charge as this
+could not be disregarded by a Roman governor; for the Romans would not
+tolerate anything like revolt or sedition in their conquered
+provinces. "Then Pilate entered into the Judgment Hall again, and
+called Jesus, and Jesus stood before the governor, and the governor
+asked him, saying, Art thou the king of the Jews? Jesus answered him,
+Sayest thou this thing of thyself, or did others tell it thee of me?"
+The meaning of this question was, Dost thou ask this question of
+thyself, from a real wish to know whether I am the Messiah so long
+expected by the Jews? or have others laid it to my charge as a crime,
+that I have declared myself to be that Christ their king? "Pilate
+answered, Am I a Jew?" meaning that as he was not a Jew, he was not
+likely to know or care whether Jesus was the Messiah or not; and then
+he called upon Jesus to tell him for what crime He had been delivered
+up by His own countrymen, who had thus plainly shown that they did not
+believe Him to be their Messiah. "Thine own nation and the Chief
+Priests have delivered thee unto me: what hast thou done?" Jesus in
+his answer, showed Pilate, that, declaring Himself to be a king, could
+be no crime against the Roman Emperor, as He neither claimed nor
+sought for power upon earth: if He had done so, His followers would
+have fought for Him. "Jesus answered, My kingdom is not of this world:
+if my kingdom were of this world, then would my servants fight, that I
+should not be delivered to the Jews: but now is my kingdom not from
+hence. Pilate, therefore, said unto him, Art thou a king then?" that
+is, dost thou really mean that thou art a king? "Jesus answered, and
+said unto him, Thou sayest that I am a king. To this end was I born,
+and for this cause came I into the world, that I should bear witness
+unto the truth. Every one that is of the truth heareth my voice."
+
+Jesus here states again the nature of His kingdom. It was founded only
+upon truth. His conquests were to be only over falsehood and sin. He
+came into the world on purpose by His words to bring men to believe
+all that God had said, and to do His Will in all things; such were to
+be His subjects. He came to win the _hearts_ of men, and rule and
+govern them. Such a kingdom could in no way interfere with the
+dominion of Cæsar, or any other earthly sovereign. On the contrary,
+those whose hearts are ruled by Christ, will be the most obedient
+subjects to the powers that be.
+
+Pilate was evidently convinced by the words of Jesus, that He could in
+no way be found guilty of stirring up the people to disobey Cæsar, but
+before he told the Jews this, he put to our Lord the question, "What
+is truth?" that is, what dost thou mean by that truth, which will make
+every one hear Thy words. Had Pilate asked this important question
+with a sincere desire to _know_ the truth, it would have been a happy
+day for him; for the truth which Jesus would have taught him, is the
+only thing to give real happiness in life or death. But Pilate did not
+even wait for an answer, for when "he had said this, he went out again
+to the Jews, and saith unto the Chief Priests and to the people, I
+find no fault in this man; I find in him no fault at all." Thus did
+the Roman governor, a heathen, bear witness to the blamelessness of
+our blessed Lord; but the Jews, determined on the death of their
+victim, would by no means accept such a sentence. It is plain from all
+that follows, that though Jesus remained in the Hall, He was so placed
+as to be able to hear all that was said outside.
+
+"And the Chief Priests accused him of many things: but when he was
+accused of the Chief Priests and elders, he answered nothing. Then
+said Pilate unto him, Hearest thou not how many things they witness
+against thee? And he answered him to never a word. And Pilate asked
+him again, saying, Answerest thou nothing? Behold how many things they
+witness against thee. But Jesus yet answered nothing: insomuch that
+the governor marvelled greatly."
+
+Men are in general eager enough to say all they can in their own
+defence, especially when conscious of their innocence: well,
+therefore, might Pilate be astonished at the calm and dignified
+conduct of one accused of so many crimes; and whom even he held to be
+guiltless. But our Lord's behaviour was thoroughly consistent with His
+character, and with His work. When He had an opportunity of declaring
+the great truth that he was the Son of God, the Messiah, then He spake
+boldly before the Priests and the Council, as well as to Pilate: but
+now, when the Jews were saying all manner of evil falsely against Him,
+He treated their charges with the silent contempt they deserved. But
+this seems to have increased the rage of His accusers, "and they were
+the more fierce, saying, He stirreth up the people, teaching
+throughout all Jewry, beginning from Galilee to this place."
+
+It was true that Jesus had taught throughout the whole land of Judæa:
+but the Jews wished to make Pilate believe that his object was to stir
+up the people to rebellion against Cæsar, and other crimes: whereas
+all He did was to stir up the people to believe in Him as the Messiah,
+and to turn to God with all their hearts, and keep His commandments.
+Pilate was greatly perplexed what to do; he could not but see that
+Jesus was innocent, and he had not strength of mind to do his duty
+conscientiously, without any fear of what man could do unto him: he
+was, therefore, too glad of an opportunity of throwing the
+responsibility of passing sentence upon another; and when he heard the
+Jews thus speaking of Galilee, "he asked whether the man were a
+Galilean." In Galilee our Lord had dwelt from childhood, and as a
+resident in that province, He was subject to the authority of Herod
+Antipas, appointed by the Romans to be king of Galilee. "And as soon
+as Pilate knew that he belonged unto Herod's jurisdiction, he sent him
+to Herod, who himself also was at Jerusalem at that time," in order to
+keep the Passover Feast. Herod being acquainted with the Jewish
+religion and customs, would be better able to judge between Jesus and
+His accusers; and thus his opinion might help Pilate in deciding upon
+the case.
+
+Herod Antipas (who had caused John the Baptist to be beheaded) was, we
+are told, exceeding glad to see Jesus: he had long been desirous to
+see One, of whom he had heard many things; "and he hoped to have seen
+some miracle done by him."
+
+It does not seem that Herod wished to see Jesus from any good motive,
+or from any desire to _learn_ of Him, but simply out of curiosity: he
+was, therefore, disappointed. Jesus worked no miracle, neither would
+He give any account of what He had done and taught. Herod "questioned
+with him in many words; but he answered him nothing. And the Chief
+Priests and Scribes stood and vehemently accused him," as they had
+done before Pilate. Herod was probably provoked by our Lord's silence:
+at any rate, he allowed Him to be ill treated, and himself joined in
+showing contempt for His claims to be a king: for in ridicule, "Herod
+with his men of war set him at nought, and mocked, and arrayed him in
+a gorgeous robe, and sent him again to Pilate."
+
+
+
+
+Chapter XXXIX.--JESUS CONDEMNED.
+
+
+St. Luke tells us, that "the same day Pilate and Herod were made
+friends together: for before they were at enmity between themselves."
+"Enmity" means just the contrary to friendship: Pilate and Herod had
+quarrelled, as the different governors throughout the Roman provinces
+were very apt to do. The Bible does not tell us the cause of this
+enmity; but from other histories we learn, that some time before this,
+Pilate had dedicated some shields of gold to the Emperor Tiberius, and
+placed them in the palace called Herodium, built by Herod the Great.
+The Jews looked upon this as an insult to their religion, and with
+Herod's permission, sent messengers to Rome, to petition the Emperor
+to order these shields to be removed. This caused a quarrel between
+Herod and Pilate: but when the latter, not wishing to help the Jews in
+condemning Jesus, sent Him to Herod, the king, considering this as an
+acknowledgment of his authority, was pleased; and willing again to
+become friends with the Roman governor.
+
+The Herodium was a very large palace, consisting of two separate
+buildings, one called Cæsareum and the other Agrippeum: it stood near
+the temple. It is probable that Pontius Pilate inhabited one of the
+buildings, and Herod the other, so that Jesus was not long gone.
+Pilate, seeing that Herod had pronounced no sentence against Jesus,
+was still more unwilling that He should die: he was, however, too much
+afraid of the people to act as a just Judge should have done, and set
+the prisoner at liberty; so he thought that, if he offered to punish
+Him in some way, he might satisfy the Jews, and yet save the life of
+his innocent prisoner: to propose to punish Him at all was unjust; but
+even this expedient availed nothing, as we shall see. Herod having
+sent Jesus back, it was necessary that Pilate should take some further
+steps. "And Pilate, when he had called together the Chief Priests and
+the rulers and the people, said unto them, Ye have brought this man
+unto me, as one that perverteth the people: and behold, I, having
+examined him before you, have found no fault in this man touching
+those things whereof ye accuse him. No, nor yet Herod: for I sent you
+to him; and, lo, nothing worthy of death is done unto him. I will
+therefore chastise him, and release him."
+
+There was a custom amongst the Jews at this time, that at the Feast of
+the Passover the Jews might claim any one of the criminals then under
+sentence of death for their crimes. Whoever the Jews chose was to be
+set at liberty: this custom appears to have been introduced by some
+Roman governor of Judæa, in order to gain favour with the Jews; who
+were thus allowed to choose one amongst the prisoners to be pardoned.
+
+"Now at that feast the governor was wont to release unto the people a
+prisoner, whom they would; and they had then a notable prisoner,
+called Barabbas, which lay bound with them that had made insurrection
+with him, who had committed murder in the insurrection. And the
+multitude, crying aloud, began to desire Pilate to do as he had ever
+done unto them. (For of necessity he must release one unto them at the
+feast.)"
+
+"Therefore, when they were gathered together, Pilate said unto them,
+Ye have a custom, that I should release unto you one at the Passover:
+Whom will ye that I release unto you? Barabbas, or Jesus which is
+called Christ? Will ye therefore that I release unto you the King of
+the Jews? For he knew that the Chief Priests had delivered him for
+envy."
+
+The Roman governor saw truly that it was to gratify private passions
+alone, that the Chief Priests had brought Jesus before him; and,
+hoping that the people might be more just, he offered them a choice
+between Jesus and one of the greatest criminals then in prison: a man
+who had committed the very crime, which the Priests pretended that
+Christ was trying to stir up the people to commit; who, in the
+prosecution of his designs, had committed the murder; and who was also
+a robber: his evil deeds had been many; and many must have suffered
+from his wickedness and violence. Well might Pilate hope, that the
+contrast between such a man and Jesus, Whose whole life had been spent
+in going about doing good, would have inclined the people to demand
+His liberty, and leave Barabbas to the fate he had so justly deserved.
+But no; "the Chief Priests and elders persuaded the multitude that
+they should ask Barabbas and destroy Jesus. And they cried out all at
+once saying, Away with this man, and release unto us Barabbas."
+
+One reason why Pilate strove anxiously to release Jesus was, that
+during the night his own wife had some remarkable dreams concerning
+our Lord: what they were, we are not told; but they had convinced her
+that He was an innocent and righteous man, and that it would be a sin
+to allow any harm to befall Him. Therefore, "when Pilate was set down
+on the judgment seat, his wife sent unto him, saying, Have thou
+nothing to do with that just man": nothing, that is, in the way of
+punishing or harming Him; "for I have suffered many things this day in
+a dream because of him."
+
+"Pilate the governor therefore, willing to release Jesus, answered and
+spake again to them, and said unto them, Whether of the twain will ye
+that I release unto you? They said, Barabbas. Then cried they all
+again, saying, Not this man, but Barabbas. And Pilate answered and
+said again unto them, What will ye then that I shall do with Jesus
+which is called Christ? unto him whom ye call King of the Jews? And
+they cried out again, Crucify him; they all say unto him, Crucify him,
+Crucify him, Let him be crucified." Pilate made another effort to save
+Jesus, by reminding the people of His innocence; and in answer to
+their savage cry, "Crucify him, Crucify him," he "said unto them the
+third time, Why? what evil hath he done? I have found no cause of
+death in him: I will therefore chastise him and let him go. And they
+cried out the more exceedingly, Crucify him. And they were instant
+with loud voices, requiring that he might be crucified. And the voices
+of them and of the Chief Priests prevailed." Pilate could stand out no
+longer; the people showed symptoms of breaking out into a riot, which
+at that moment would have been a serious matter; as there were an
+unusual number of Jews assembled for the Passover, and Pilate had not
+soldiers enough to keep order, if the people should make a
+disturbance. If anything like a riot had occurred, the Emperor
+Tiberius would probably have considered Pilate to blame; and would
+certainly have deprived him of his office, and most likely of his life
+also. Pilate had not that fear of God, which admits no fear of man;
+neither was his wish to save Jesus strong enough to make him risk his
+life to deliver Him. As a heathen, the life of one man would seem to
+him of little consequence; but whilst he gave way to the clamours of
+the Jews, he performed a symbolical action, whereby he testified that
+Jesus was innocent, and that he, Pilate, did not consent to His death,
+though forced to allow it. For "when Pilate saw that he could prevail
+nothing, but that rather a tumult was made, he took water, and washed
+his hands before the multitude, saying, I am innocent of the blood of
+this just person; see ye to it. Then answered all the people, and
+said, His blood be on us, and on our children." Fearful words in the
+sense in which they uttered them! meaning, that if Jesus was innocent,
+they were quite willing that the punishment for putting him to death
+should rest upon them and upon their children. Little did they foresee
+how dreadful would be that punishment; and how severely they and their
+descendants would suffer, in consequence of the crime they were
+wilfully committing. In one sense, we may all pray that "His blood may
+be on us and on our children"; even as the blood of the paschal lamb
+upon the door-posts turned aside the visit of the destroying angel.
+
+In regard to Pilate's action on this occasion, we must recollect that
+it was ordered by the Law of Moses, that if a man were found dead in a
+field, and it was not known who or what had killed him, the elders of
+the nearest city should sacrifice a heifer, or young cow, with
+particular ceremonies: after which they should wash their hands over
+the slain beast, and declare solemnly before God, that they had had no
+hand in the death of the man, and that they knew not by what means he
+had met his death. In imitation of this custom, Pilate now washed his
+hands; meaning thereby to show that, if Jesus were put to death, he
+was no party to His death. But even in this Pilate was mistaken; for
+to allow a bad action to be committed, when we can prevent it, is to
+incur the guilt of it. As governor, Pilate might have refused to allow
+Jesus to be slain, and it was his duty to do so: had a riot followed,
+he could have been in no way guilty in the sight of God: but Pilate,
+being a heathen, did not consider the matter in this light. Do not
+many Christians, who should know better, act upon the same principles
+as those which influenced the Roman governor? They know some
+particular act to be wrong, and yet it seems so expedient, so likely
+to be useful in some way or other, that they do it. Then, again, they
+perceive that they ought to do something which may bring trouble upon
+themselves, or displease some one whose favour they wish to gain, and
+therefore they leave such action undone.
+
+"Pilate, willing to content the people," and put an end to the tumult,
+"gave sentence that it should be as they required. And he released
+unto them him that for sedition and murder was cast into prison, whom
+they had desired."
+
+
+
+
+Chapter XL.--JESUS CONDEMNED BY PILATE.
+
+
+"Then Pilate therefore took Jesus, and scourged him." This was a very
+unnecessary piece of cruelty practised by the Romans; whose custom it
+was to scourge, or whip with cords, every criminal condemned to death.
+We must now think of our blessed Lord, with His back all cut and
+bleeding from the stripes laid upon Him, aching and smarting all over;
+then we must remember that this was the punishment of _our_ sins,
+which He bore, and that, "with his stripes we are healed." Shall not
+such thoughts stir us up to show our love for Him, Who, out of His
+wondrous love for us, bore all these tortures? "And when Pilate had
+scourged him, he delivered Jesus to their will, to be crucified."
+
+"Then the soldiers of the governor took Jesus, and led him away into
+the common hall, called Prætorium"; where fresh insults and sufferings
+were inflicted upon the holy Jesus, the Messiah: for "they call
+together the whole band of soldiers," and in mockery and ridicule for
+His having styled Himself a king, "they stripped him" of his own
+clothes, "and put on him a scarlet or purple robe," (for the same word
+signifies both colours,) and then made a crown or wreath, by twisting
+together some branches of a prickly plant. "And when they had platted
+a crown of thorns, they put it upon his head, and a reed in his right
+hand," to represent the sceptre, carried by kings. When the soldiers
+had thus arrayed our Lord, in ridicule of His claim to be a king, they
+went a step further, and in derision, "they bowed the knee before him,
+and worshipped him, and mocked him, saying, Hail, King of the Jews!"
+Not satisfied with this mockery, "they smote him with their hands. And
+they spit upon him," to show the greatest possible degree of hatred
+and contempt; "and took the reed, and smote him on the head"; thus
+driving the thorns into Him, and so increasing His sufferings. All
+this He bore for us; and all He asks in return is, that we should take
+Him for our King, so as to let Him reign in our hearts, and rule our
+lives. Pilate made another attempt to save the life of Jesus; he
+probably hoped, that if the people saw Him bleeding and suffering,
+they would feel pity, and be ashamed of so treating a man, declared to
+be innocent, and known to all as going about doing good. "Pilate
+therefore went forth again, and saith unto them, Behold, I bring him
+forth to you, that ye may know that I find no fault in him. Then came
+Jesus forth, wearing the crown of thorns, and the purple robe. And
+Pilate saith unto them, Behold the man!"
+
+The Priests, however, were determined that nothing should save the
+life of their victim, and "therefore, when the Chief Priests and
+officers saw him, they cried out, saying, Crucify him, Crucify him."
+Pilate finding all his efforts vain, and being still afraid to offend
+the Jews, "then saith unto them, Take ye him, and crucify him: for I
+find no fault in him." As if he had said, If you are determined to
+crucify Him, do it; but remember it is not my doing, "for I find no
+fault in him."
+
+"The Jews answered him, We have a law, and by our law he ought to die,
+because he made himself the Son of God." The Jews now changed their
+ground of accusation, and simply named the sin of blasphemy, as the
+cause for which their Law required our Lord's death.
+
+"When Pilate therefore heard that saying, he was the more afraid": the
+heathen governor had clearly seen that Jesus was no common man: if He
+were put to death for declaring Himself to be the Son of God, He would
+probably suffer for saying what was _true_; and though Pilate, as a
+heathen, had no knowledge of the nature and power of the Lord God
+Almighty, he was afraid to crucify One, whom he believed to be the Son
+of God. Hesitating and perplexed, Pilate "went again into the Judgment
+Hall, and saith unto Jesus, Whence art thou? But Jesus gave him no
+answer. Then saith Pilate, Speakest thou not unto me? knowest thou not
+that I have power to crucify thee, and have power to release thee?
+Jesus answered, Thou couldest have no power at all against me, except
+it were given thee from above: therefore he that delivered me unto
+thee hath the greater sin."
+
+Jesus meant to tell Pilate, that no earthly Ruler or Governor could
+have power to put Him to death, unless it had been the Will of God,
+who dwells in Heaven above, that He should suffer whatever the Jews
+chose to do to Him. The Jews had cruelly and unjustly persecuted Him,
+and in spite of His acknowledged innocence, had treated Him as the
+worst of malefactors: and therefore Jesus told Pilate, that the sin of
+the Chief Priests and others in insisting upon His death, was far
+greater than the sin of Pilate in giving way to them, in order to
+prevent a tumult amongst the people.
+
+The words spoken by Jesus, His whole conduct and manner, so totally
+unlike that of a guilty person, convinced Pilate more and more, that
+He had _not_ "spoken _blasphemy_" in declaring Himself to be the Son
+of God; and "from thenceforth he sought to release him."
+
+To prevent the escape of their innocent victim, the Jews now returned
+to their original charge of treason and rebellion against the Roman
+Emperor, "and cried out, saying, If thou let this man go, thou art not
+Cæsar's friend; whosoever maketh himself a king speaketh against
+Cæsar." Tiberius, who at that time was Emperor of Rome, was a
+suspicious and cruel tyrant; and would have punished with death any
+governor, supposed to have spared the life of a man, who had set
+himself up to be a king in any of the Roman provinces. Pilate,
+therefore, did not dare to give the Jews any excuse for thus
+complaining of him to Tiberius: so "when he heard that saying, (If
+thou let this man go, thou art not Cæsar's friend,) he brought Jesus
+forth," from the Judgment Hall into which the Jews would not enter,
+"and sat down in the judgment seat, in a place" outside, "that is
+called the Pavement, but in the Hebrew, Gabbatha. And it was the
+preparation of the Passover, and about the sixth hour: and he saith
+unto the Jews, Behold your king! But they cried out, Away with him,
+away with him, crucify him! Pilate saith unto them, Shall I crucify
+your king? The Chief Priests answered, We have no king but Cæsar. Then
+delivered he him therefore unto them to be crucified."
+
+As St John's account of the hour at which the crucifixion took place
+appears to differ from that named by the other Evangelists, it may be
+well to explain why St. John says, "the _sixth_ hour," and St. Mark
+"the _third_."
+
+St. Matthew, St. Mark, and St. Luke, speak according to the Jewish
+mode of computing time. The Jews reckoned the day to begin at one
+sunset, and end at the next; so that their night came before the day,
+instead of after, as with us. From sunset, (about 6 o'clock of our
+time,) they divided the night into four equal portions or watches, of
+three hours each. The First from 6 o'clock P.M. to 9 o'clock; the
+Second from 9 P.M. to 12 o'clock, or midnight. The Third watch, called
+also the First Cock Crowing, ended at what we call 3 o'clock A.M.; and
+the Fourth and Last, called the Second Cock Crowing, at our 6 o'clock
+A.M. The next hour after 6 o'clock was called the 1st hour, and so on;
+the 3rd hour answered, therefore, to our 9 o'clock A.M.: and this was
+the hour at which St. Mark states that they crucified Jesus. It must
+be remarked, that the Jews also divided their day into four portions,
+calling each by the name of the hour at which it began: thus the 3rd
+hour, being the beginning of a portion, would include the other two
+hours in that portion. In this manner, the 3rd hour, our 9 o'clock,
+would include the 4th and 5th hours, or our 10 and 11 o'clock. Then
+the 6th hour, answering to our 12 o'clock mid-day, would extend to 3
+o'clock, the 9th Jewish hour, and so on.
+
+St. John, on the other hand, reckoned the time according to the Roman
+and Asiatic mode, still used by us. Thus the day, as spoken of by him,
+began at midnight; and therefore, his 6th hour was our 6 o'clock in
+the morning, or 6 o'clock P.M. But the Romans also divided their time
+into watches of three hours each, speaking of the whole three hours
+under the name of the hour with which the watch began. Thus the 6th
+hour, or 6 o'clock A.M., would include all the time up to 9 o'clock,
+which according to the Romans was the 6th hour, and according to the
+Jews the 3rd hour.
+
+St. John further says, that it was "_about_ the sixth hour when they
+crucified him"; now _about_ may mean a little before, or a little
+after, the time mentioned; and therefore, we find that all the
+Apostles mean the same thing; viz., that Jesus was crucified soon
+after 9 o'clock in the morning.
+
+The following table may help us to understand clearly the time at
+which the different events happened; beginning with the Passover,
+which Jesus ate with His disciples:--
+
+    --------------------+---------------------+-----------------------
+                        |                     |
+        Our Time.       |    Jewish Time.     |       Events.
+                        |                     |
+    Thursday, probably  |                     |
+    about 5 o'clock.    | Evening.            | Jesus eats the
+                        |                     |     Passover.
+    --------------------+---------------------+-----------------------
+    6 o'clock P.M.      | End of Day.         |
+    7    "    "         | First Night Watch.  | Jesus on the Mount of
+                        |                     |   Olives.
+    8    "    "         |                     |
+    --------------------+---------------------+-----------------------
+    9 o'clock P.M.      | Second Night Watch. | Jesus in Garden of
+                        |                     |     Gethsemane.
+    10   "    "         |                     | Betrayed by Judas,
+                        |                     |    and taken to Annas.
+    11   "    "         |                     | Taken before Caiaphas.
+    --------------------+---------------------+-----------------------
+    12 o'clock Midnight.| Third Watch.        | Peter's First Denial.
+                        | First Cock Crowing. | Jesus condemned by the
+                        |                     |    Priests.
+    1 A.M. Friday.      |                     | Abused by the
+                        |                     |      Attendants.
+    2  "    "           |                     | Peter's Second Denial.
+    --------------------+---------------------+-----------------------
+    3 o'clock A.M.      | Fourth Watch.       | Peter's Third Denial.
+                        | Second Cock Crowing.|
+    4    "     "        |                     | Jesus condemned by
+                        |                     |   the Sanhedrim.
+    5    "     "        |                     | Taken before Pilate.
+    --------------------+---------------------+-----------------------
+    6 o'clock A.M.      | Romans' 6th Hour.   | Jesus sent to Herod.
+                        |                     | Returned to Pilate.
+    7    "     "        | Jews' 1st Hour.     | Crowned with thorns.
+    8    "     "        |   "   2nd Hour.     | Delivered to be
+                        |                     |       crucified.
+    --------------------+---------------------+-----------------------
+    9 o'clock A.M.      | Jews' 3rd Hour.     | Jesus crucified.
+    --------------------+---------------------+-----------------------
+
+
+
+
+Chapter XLI.--JESUS CRUCIFIED.
+
+
+In reading the account of our blessed Lord's condemnation, it may seem
+strange to us that Pilate was ready to receive Him so early as five
+o'clock in the morning; though we can understand the Priests and the
+Sanhedrim sitting up all night, to accomplish their wicked purpose.
+But we must remember, that the Jews were at all times ready to make
+disturbances; and that as very great multitudes came into Jerusalem
+for the Passover, those who were in authority were obliged to be very
+watchful, so as to check the first symptoms of a riot: and no doubt
+they were doubly watchful now, remembering that when Jesus rode into
+the city, a few days before, all the people accompanied Him, shouting,
+and declaring Him to be that King, the promised Messiah. "And they
+took Jesus, and led him away. And after that they had mocked him, they
+took off the purple from him, and put his own clothes on him, and led
+him out to crucify him. And he, bearing his cross, went forth into a
+place called the place of a skull, which is called, in the Hebrew,
+Golgotha."
+
+It was the custom of the Jews and Romans never to put condemned
+persons to death within the city walls. Golgotha was a hill outside
+the city, set apart for executions, and was, of course, an unclean and
+polluted place. It is thought that the name Golgotha was given to this
+hill because, in shape, it resembled a head or skull; and that for the
+same reason, the Romans called it Calvary: the Latin word so
+translated, meaning the same as the Hebrew word Golgotha.
+
+The Romans compelled those who were to undergo the terrible death by
+crucifixion, to carry their own cross to the appointed place. Thus we
+find Jesus "bearing his cross": but when we remember how our blessed
+Lord had passed the whole night, we shall not be surprised that He had
+no strength to carry a heavy cross of wood up a hill. Most likely He
+fell under the load; and those who led Him out saw, that faint and
+weary as He was, it was impossible for this part of His sentence to be
+carried out, and therefore, "they laid hold upon one Simon, a
+Cyrenian, who passed by, coming out of the country: him they compelled
+to bear his cross. And on him they laid the cross, that he might bear
+it after Jesus."
+
+"And there followed him a great company of people, and of women, which
+also bewailed and lamented him."
+
+Many of these, doubtless, had benefited by His miracles of healing,
+either in themselves or in their children; and all were grieved to see
+such cruelty practised upon One, who had ever gone amongst them doing
+good.
+
+Jesus, always mindful of others, and foreseeing the dreadful
+sufferings that would come upon the city in consequence of His death,
+"turning unto them, said, Daughters of Jerusalem, weep not for me, but
+weep for yourselves, and for your children. For, behold, the days are
+coming in the which they shall say, Blessed are the barren" (that is,
+the women who have no children to suffer). "Then shall they begin to
+say to the mountains, Fall on us; and to the hills, Cover us. For if
+they do these things in a green tree, what shall be done in the dry?"
+
+This is figurative language, meaning that the calamities about to fall
+on Jerusalem would be so dreadful, that the Jewish women, who
+considered it a great misfortune to have no children, would then be
+thankful, and considered blessed because they had none: and that, in
+the impossibility of escaping from their miseries, all people would be
+glad if the mountains could fall and crush them.
+
+Then Jesus reminded them, that if a green tree is quickly burnt up, a
+dry and withered one will be burnt much more quickly. In the
+Scriptures, good men are often compared to green and flourishing
+trees; and bad men to dry and barren ones. The meaning of our Lord was
+therefore, If God in His wisdom sees fit to let Me, who am holy and
+righteous in His sight, suffer such things as ye have seen; what think
+ye will He do to the wicked and unrighteous?
+
+Jesus was not crucified alone: it seems that at this time there were
+two criminals sentenced to a similar death. "And there were two other,
+malefactors, led with him to be put to death." In reading these words,
+we must be very careful to pause at the comma after other, because the
+meaning is, "and there were two other (persons, who were) malefactors,
+led with him," &c.
+
+Malefactors mean persons that have done evil. St. Matthew tells us
+that these men were thieves: probably some of those robbers who
+troubled Judæa at that time, carrying off cattle and whatever they
+could lay their hands upon, and often killing those who tried to
+defend their property. These men were justly condemned to death in
+punishment of their sins, and they were now led out to be crucified
+with the innocent and holy Jesus. The prophet Isaiah, speaking seven
+hundred years before of the Messiah, had said, "He was numbered with
+the transgressors"; "and he made his grave with the wicked." He was,
+indeed, "numbered," or considered to be one of the transgressors, fit
+only to share the fate of such. Literally was Isaiah's prophecy
+fulfilled, when Jesus was led out with two malefactors to die with
+them.
+
+"And when they were come to the place, which is called Golgotha, they
+gave him vinegar to drink mingled with gall: and when he had tasted
+thereof, he would not drink. And they gave him to drink wine mingled
+with myrrh: but he received it not." St. Matthew mentions the vinegar
+and gall; St. Mark, the wine and myrrh. Some people have thought that
+both mean the same thing; but it is most probable that two separate
+mixtures were offered to Christ at this time.
+
+The Jews always gave wine, with myrrh in it, to the criminal about to
+be executed, to stupefy him, and make him less able to feel pain. The
+first draught of vinegar and gall was probably offered to Jesus in
+mockery. Any one expecting the usual stupefying draught, would be
+disappointed at getting another instead. Jesus submitted for our sakes
+to every suffering and insult inflicted by His persecutors, therefore
+He tasted the mixture; but when the stupefying draught was offered,
+"he received it not"; for He would do nothing to lessen His appointed
+sufferings, nor to render Him less able to pray to God.
+
+"And when they were come to the place, which is called Calvary, there
+they crucified him, and the malefactors, one on the right hand, and
+the other on the left, and Jesus in the midst." "And the Scripture was
+fulfilled which saith, And He was numbered with the transgressors."
+
+Crucifixion was not only a most painful death, but it was also looked
+upon as a very shameful one; only to be awarded to the vilest
+criminals, in order to show contempt and hatred. Sometimes the
+criminal was merely bound to the cross with ropes, and there left to
+die of hunger and exposure. But our Saviour was actually nailed to the
+cross, according to the words spoken by King David, one thousand years
+before, "they pierced my hands and my feet."
+
+The manner of crucifixion was as follows: the cross of wood being laid
+upon the ground, the poor victim was laid upon it; and his arms being
+stretched out along the cross bar, a great nail was driven through the
+hollow of each hand into the wood: the feet were then crossed over
+each other upon the perpendicular part of the cross, and then a very
+long nail was forced through both into the wood beyond. There appears
+to have been under the feet a small ledge of wood, just to support
+them. The poor victim being thus made fast to the wood, the cross was
+raised up, and placed upright in a hole already prepared to receive
+it. The torture felt by the unhappy sufferer was most intense: the
+ledge beneath the feet did not prevent the weight of the body hanging
+from the hands, nailed to the upper part of the cross. The agony of
+such a position was beyond all that we can conceive; and this agony
+often lasted many hours, before death put an end to suffering.
+
+Such was the death Christ endured for us. Surely no one can think of
+all Jesus suffered at this time, without feeling the deepest grief,
+and shrinking with horror from the idea that we could have joined His
+enemies. And yet the Word of God tells us that, if we persist in sin,
+we "crucify the Son of God afresh, and put him to an open shame."
+
+We can all understand, that if we have taken a great deal of trouble,
+and put ourselves to inconvenience and even to pain, in order to do
+good to some person, it would be very grievous to see that person not
+a bit better or happier than he would have been, had we _not troubled_
+ourselves about him. Then let us remember that Jesus Christ suffered
+and died that we might be taken into heaven. But we cannot go into
+heaven, unless we forsake our sins and try to obey God: if, therefore,
+we will not take the trouble to resist the Devil, all that Jesus has
+done and suffered will be of no use to us. Let us take care that He
+has not suffered in vain: let us pray for faith; that true and lively
+faith which will constrain us to repent, and love, and obey.
+
+Now let us turn our thoughts again to Jesus hanging on His cross,
+between those upon which the two thieves were fastened.
+
+It was the custom of the Romans, to cause a list of the crimes for
+which a malefactor was condemned, to be carried before him, or
+fastened to the instrument of his punishment. This was called his
+"accusation."
+
+In compliance with this custom, "Pilate wrote a title, and set up over
+his head his accusation written, and put it on the cross. And the
+writing was in letters of Greek, JESUS OF NAZARETH THE KING OF THE
+JEWS; and in Latin, THE KING OF THE JEWS; and in Hebrew, THIS IS JESUS
+THE KING OF THE JEWS. This title then read many of the Jews: for the
+place where Jesus was crucified was nigh to the city: and it was
+written in Hebrew, and Greek, and Latin"; so that all strangers who
+did not understand Hebrew might also read this "accusation."
+
+
+
+
+Chapter XLII.--CHRIST ON THE CROSS.
+
+
+The Chief Priests were by no means satisfied with the superscription
+written by Pilate, for they persisted in believing that Jesus had no
+_right_ to be called King or Messiah. "Then said the Chief Priests of
+the Jews to Pilate, Write not, the King of the Jews; but that he said,
+I am king of the Jews": an alteration which would have made it appear
+that He had been justly punished by the Romans, for claiming a power
+to which no one had any right in the Roman provinces.
+
+"Pilate answered, What I have written, I have written." This was a
+common mode of expression, meaning that a thing was done, and could
+not be undone. Probably Pilate wrote this title on purpose, knowing
+that the Jews would not like it; for he was displeased with them for
+forcing him, as it were, to do what he felt to be wrong: at any rate,
+in this title he declared a blessed truth: even that the King of the
+Jews, the long-expected Messiah, the Son of God, was actually hanging
+on the cross, atoning for the guilt of man, and purchasing our pardon
+by the sacrifice of Himself. Let us remember this with such
+thankfulness and gratitude, as will lead us to love, so as to obey.
+
+Whilst Jesus was hanging in agony upon the cross, He prayed for those
+who had so cruelly persecuted Him. He had often taught the lesson of
+loving our enemies, and doing them good whenever we have the
+opportunity; and now He set us a most wonderful example of that love
+which we are to show to them. "Then said Jesus, Father, forgive them;
+for they know not what they do": well might He say of those who had
+delivered Him to be crucified, "they know not what they do." Little
+did they indeed consider the sin they were committing; still less did
+they know what blessings their sin would bring upon all mankind. But
+their ignorance was in a great degree wilful, and wilful ignorance
+must always be a great sin: they had, therefore, much need that Christ
+should pray for them, as now He did.
+
+By law, the executioners had a right to the clothes of their victim;
+and accordingly we read, "Then the soldiers, when they had crucified
+Jesus, took his garments and made four parts, to every soldier a part;
+and also his coat: now the coat was without seam, woven from the top
+throughout." "They said, therefore, among themselves, Let us not rend
+it, but cast lots for it whose it shall be. And they parted his
+raiment and cast lots, that the Scripture might be fulfilled which
+saith, They parted my raiment among them, and for my vesture they did
+cast lots. These things, therefore, the soldiers did:" according as
+David had spoken in the 22nd Psalm.
+
+Thus having finished the work of crucifixion, the soldiers, "sitting
+down" at the foot of the cross, "watched him there. And the people
+stood beholding. And the rulers also with them derided him, saying, He
+saved others; let him save himself, if he be Christ, the chosen of
+God." Had Jesus, indeed, been the worst of criminals, mocking or
+deriding Him thus, whilst He hung in agony upon the cross, would have
+been a most cowardly and brutal act: but these insults were borne
+patiently by One, who with a word could have silenced these mocking
+tongues, and have confounded all, by coming down from the cross, and
+leaving man's redemption for ever unfinished. Blessed be God, that no
+taunts or mockings could so move Him, Who suffered all for our sakes.
+
+We cannot wonder, that following the example of the Jewish priests and
+rulers, the heathen "soldiers also mocked him, coming to him, and
+offering him vinegar," or a light wine drunk by the common people,
+"and saying, If thou be the King of the Jews, save thyself. And they
+that passed by reviled him, and railed on him, wagging their heads,
+and saying, Ah, thou that destroyest the temple, and buildest it in
+three days, save thyself, and come down from the cross. If thou be the
+Son of God, come down from the cross. Likewise also the Chief Priests
+mocking him, with the Scribes and elders, said among themselves, He
+saved others; himself he cannot save. If he be the King of Israel, let
+him now come down from the cross, and we will believe him. He trusted
+in God; let him deliver him now, if he will have him: for he said, I
+am the Son of God. Let Christ, the King of Israel, descend now from
+the cross, that we may see and believe."
+
+Would they have believed, if Jesus had indeed come down from the
+cross? No; their hearts were hardened in wilful unbelief, and their
+words were empty mockery. One great truth, however, the Chief Priests
+unknowingly proclaimed, when in mockery they cried out, "he saved
+others, himself he cannot save": truly the choice lay between the two;
+Jesus could not save Himself and us. For our salvation an atonement
+must be made: the only effectual atonement was the death of Jesus, He
+might have saved Himself from this, and left us to perish. Blessed be
+God for the love, that endured to the end, and thus saved us.
+
+We are told, that even "they that were crucified with him, reviled
+him"; joining in the abuse now heaped upon him; but without provoking
+one word of reproof or complaint. No doubt the behaviour of our Lord
+at this time must have gained the admiration of many, and convinced
+them that He who now hung upon the cross was no mere man. The Lord
+certainly saw fit to touch the heart of one of those who were
+crucified with him, for while "one of the malefactors which were
+hanged," continued to rail "on him, saying, If thou be the Christ,
+save thyself and us," the other, answering, rebuked him, "saying, Dost
+not thou fear God, seeing thou art in the same condemnation? and we
+indeed justly; for we receive the due reward of our deeds: but this
+man hath done nothing amiss." Here was true repentance; an
+acknowledgment of the justice of the punishment inflicted, coupled
+with a declaration of the innocence of Him, whom the dying thief now
+believed to be indeed the Son of God, the promised Messiah. In
+Christ's agony and humiliation, the penitent malefactor looked to Him
+as the King of the Jews, the Saviour of mankind; and in the strength
+of his new-born faith, "he said unto Jesus, Lord remember me when thou
+comest into thy kingdom": he felt the true nature of Christ's kingdom:
+and Jesus, who knows the hearts of all "said unto him, Verily I say
+unto thee, To-day shalt thou be with me in Paradise." What blessed
+words for the poor penitent thief to hear! May each one of us, when we
+are dying, have the comfort of believing, This day shall I be in the
+kingdom of the Lord: but unless our actions during life have shown
+that we do belong to His kingdom on earth, we cannot feel this
+comfort.
+
+"Now there stood by the cross of Jesus, his mother, and his mother's
+sister, Mary the wife of Cleophas, and Mary Magdalene." Mary's sorrow
+at witnessing the suffering of her Son, must indeed have been, as if a
+sword had pierced through her own soul, as Simeon had foretold, when
+three and thirty years before she had carried the Holy Babe into the
+temple, to do for Him according to the law. Mary, the wife of Cleophas
+or Alphæus, was the mother of James called the Less, to distinguish
+him from James the brother of John, the son of Zebedee. The Apostles
+had, as we have seen, fled away; but John, who had followed Jesus to
+the High Priest's palace, now stood with the women beside the cross.
+Even in the midst of all His agony, Jesus could think of others: He
+felt for the misery and desolation of His mother, and was anxious to
+provide for her future comfort; thus He set a double example, showing
+children that they should never cease to love and honour their
+parents; and teaching us all, never to let our own troubles or
+sorrows, whatever they may be, make us unmindful of the sufferings of
+others.
+
+"When Jesus, therefore, saw his mother, and the disciple standing by
+whom he loved, he saith unto his mother, Woman, behold thy son! Then
+saith he to his disciple, Behold thy mother!" By these words, He bade
+His mother look for comfort to His beloved disciple; bidding him treat
+her for the future as if she were his own mother. Faithfully was this
+last commandment obeyed, "And from that hour that disciple took her
+unto his own home."
+
+Jesus had now been hanging on the cross for three hours, suffering the
+extreme of bodily agony; but the worst was not yet over. It was the
+sixth hour, or twelve o'clock,--mid-day, as we call it,--when an event
+took place, which must have greatly alarmed all men. Without any
+apparent cause, "the sun was darkened"; "when the sixth hour was come,
+there was darkness over all the earth until the ninth hour." During
+these three hours of darkness, we have reason to believe that Jesus
+was allowed to feel the full weight of God's wrath against sin. All
+the misery deserved by sinful man was in some wonderful and mysterious
+way laid upon Him, so that in some incomprehensible manner, He, holy
+as He was, tasted the bitterness of that death from which by His
+agonies He delivered man. What His sufferings really were, we know
+not. God grant we never may! But for the time He felt as if His Father
+had cast Him off for ever. What a dreadful thing must sin be, since it
+could not be forgiven without such terrible agony, as for three hours
+was endured in silence by our blessed Lord; and at length wrung from
+Him that heart-rending cry, "My God, my God, why hast thou forsaken
+me?" Let us, for whose redemption He thus felt the wrath of God, watch
+and pray, that His sufferings may not have been in vain for any one of
+us.
+
+
+
+
+Chapter XLIII.--JESUS DIES.
+
+
+Three hours of agony beyond what we can imagine passed slowly away;
+and then, "at the ninth hour, Jesus cried with a loud voice, Eli, Eli,
+lama sabachthani? which is, being interpreted, My God, my God, why
+hast thou forsaken me?"--the very words which stand, at the beginning
+of the 22nd Psalm, wherein David foretells many things that would
+happen at this time. "Some of them that stood by," not understanding
+Hebrew, "when they heard the words spoken by Jesus, said, Behold, he
+calleth Elias. After this, Jesus, knowing that all things were now
+accomplished," and that His release was at hand, "that the Scripture
+might be fulfilled, saith, I thirst. Now there was set a vessel full
+of vinegar: and straightway one" of the by-standers, more humane than
+the others, "ran, and took a spunge, and filled it with vinegar, and
+put it upon hyssop, and put it on a reed," with which he raised it
+high enough "to put it to his mouth, and (so) gave him to drink. The
+rest said, Let be; let us see whether Elias will come to take him
+down."
+
+The common drink of the Roman soldiers was "posea," a poor kind of
+wine, often called vinegar, but not like what we mean by vinegar. This
+"posea" was now offered to Jesus. "When Jesus therefore had received
+the vinegar, he said, It is finished." All was now accomplished; every
+prediction uttered by the Prophets concerning the Messiah, had been
+fulfilled; the Redemption of man was completed. Let the cost of that
+Redemption make us give ourselves to our Redeemer, to be His faithful
+followers and servants.
+
+"Jesus, when he had cried again with a loud voice, said, Father, into
+thy hands I commend my spirit: and having said thus, he bowed his
+head, and gave up the ghost,"--he yielded up his life, according to
+his own words, "I lay down my life for the sheep. No man taketh it
+from me, but I lay it down of myself." The sacrifice was voluntary,
+otherwise it could have availed us nothing. Jesus died: His spirit
+departed from the body; and His last words prove that the mysterious
+suffering had passed away, that He again felt the comfort of His
+Father's love, and that He was no longer forsaken.
+
+The Almighty God now again bore testimony to the Divine nature of Him
+who had just yielded up his human life: heaven and earth alike
+testified that this was indeed the Son of God. During the time of His
+deepest agony, "the sun was darkened"; now that He had given up the
+ghost, "the earth did quake, and the rocks rent, and the graves were
+opened. And behold the veil of the temple was rent in twain, in the
+midst, from the top to the bottom."
+
+The veil which divided the Holy of Holies from the rest of the temple,
+was a thick curtain, something like a worked carpet. The tearing of
+this down the middle was a very significant action, showing that the
+death of Jesus had done away with all the ceremonial observances
+established by the Law of Moses. A new Covenant, the Covenant of
+Grace, was now to replace the old Covenant of Works.
+
+The Holy of Holies was looked upon by the Jews as a type of heaven;
+and only the High Priest was allowed to enter into it. Christ died to
+open the way into heaven to all mankind, whether Jews or Gentiles;
+thus the veil was rent, to show that through the mediation of Jesus,
+all might have access to God the Father.
+
+"Now when the centurion which stood over against him, watching Jesus,
+and they that were with him, saw the earthquake, and those things that
+were done, and that he so cried out, and gave up the ghost, they
+feared greatly, saying, Truly this was the Son of God."
+
+The Roman centurion had witnessed many executions, and the wonderful
+events attendant upon this one had convinced him of the truth of all
+that Jesus had said; "and he glorified God, saying, Certainly, this
+was a righteous man." The very people, who had been persuaded by the
+Priests to ask for the release of Barabbas and the crucifixion of
+Jesus, now shared the feelings of the centurion; for we read that "all
+the people that came together to that sight, beholding the things
+which were done, smote their breasts," in token of remorse and grief,
+"and returned."
+
+"And all his acquaintance, and the women that followed him from
+Galilee," "among whom was Mary Magdalene, and Mary the mother of James
+the Less and of Joses, and Salome" "the mother of Zebedee's children,"
+"and many other women which came up with him unto Jerusalem," "stood
+afar off, beholding these things."
+
+The ninth hour, after which our Saviour breathed His last, answers to
+our 3 o'clock P.M., and a new day, according to the Jewish mode of
+reckoning, would begin at 6 o'clock P.M. As Jesus was crucified on
+Friday morning, the day now about to begin, was the Sabbath; and being
+the Sabbath in the Passover week, it was a particularly solemn, or
+"high day," to be observed with special reverence. On the morrow after
+that Sabbath, the Jewish people, according to the ordinances of the
+Mosaical Law, were accustomed to assemble in the temple, bringing with
+them, as a thank-offering to the Lord, a sheaf of corn, the "first
+fruits" of the harvest, which began at this season of the year. At the
+same time, particular sacrifices were to be offered, all in
+thanksgiving to Him who giveth us the fruits of the earth in due
+season.
+
+Crucifixion, as we have said, was often a lingering death: and
+sometimes, to hasten the end, the legs of the poor wretches hanging
+upon the cross were broken. The beginning of the Passover Sabbath was
+now fast approaching: it was not lawful, according to the Jewish Law,
+for any criminal who had been hanged, to be left hanging all night;
+that is, beyond the close of the day of their execution. The bodies of
+criminals who had been executed, were usually buried without any form
+or ceremonies; but sometimes, at the earnest entreaty of the family,
+they were allowed to take the body, and bury it with funeral honours.
+
+The Jewish priests and rulers were very particular in observing all
+outward rites and ceremonies, even when they had just been guilty of a
+fearful sin; and "therefore, because it was the preparation," the time
+for preparing for the coming Sabbath, "that the bodies should not
+remain upon the cross on the sabbath day (for that sabbath day was an
+high day)" the Jews "besought Pilate that their legs might be broken,
+and that they might be taken away. Then came the soldiers, and brake
+the legs of the first, and of the other which was crucified with him.
+But when they came to Jesus and saw that he was dead already, they
+brake not his legs: but one of the soldiers with a spear pierced his
+side, and forthwith came thereout blood and water": this water, proved
+that the heart had been actually pierced, so that none could doubt
+that Jesus was really and truly dead. It was very necessary that the
+fact of His death should be clearly established, so that men might
+afterwards have no doubt as to His "Resurrection from the dead."
+Amongst those who saw the water and blood flowing from the wound made
+by the spear, was the beloved disciple, St. John; for in his Gospel,
+he tells us, "And he that saw it bare record, and his record is true:
+and he knoweth that he saith true, that ye might believe." In this
+treatment of the body of Jesus by the Roman soldiers, two prophecies
+concerning our Saviour, the true Paschal Lamb, were fulfilled. "For
+these things were done, that the Scripture should be fulfilled, A bone
+of him shall not be broken," and "They shall look on him whom they
+pierced."
+
+"And after this, when the evening was come, because it was the
+preparation, that is, the day before the sabbath, there came a rich
+man of Arimathæa, a city of the Jews: named Joseph, an honourable
+counsellor," who "had not consented to the counsel and deed of them"
+in putting Jesus to death. "He was a good man, and a just: who also
+himself waited for the kingdom of God: being a disciple of Jesus, but
+secretly, for fear of the Jews." Anxious to save the sacred body of
+Him in Whom he believed, from further injury or insult, this man
+"came, and went in boldly unto Pilate, and craved the body of Jesus:
+and besought Pilate that he might take away the body of Jesus."
+
+Arimathæa, supposed to be the same as Rama, where Samuel dwelt in the
+time of Saul, lay to the N.W. of Jerusalem, on the way to Joppa.
+Joseph, as a man of wealth and influence, must have been known to the
+Roman governor, who would be willing to oblige him, especially in such
+a matter, since he himself was convinced that Jesus was no malefactor.
+His only hesitation arose from his doubt as to whether Jesus was at
+that time dead; "Pilate marvelled if he were already dead: and calling
+unto him the centurion, he asked him whether he had been any while
+dead. And when he knew it of the centurion, Pilate gave him leave; and
+commanded the body to be delivered to Joseph." Joseph having obtained
+Pilate's leave to remove the body of Jesus, "bought fine linen" to
+wrap it in, according to custom. "He came therefore," and with the
+help of others, "took the body of Jesus" down from the cross.
+
+"And when Joseph had taken the body, he wrapped it in a clean linen
+cloth: there came also Nicodemus, which at the first came to Jesus by
+night, and brought a mixture of myrrh and aloes, about an hundred
+pound weight. Then took they the body of Jesus, and wound it in linen
+clothes with the spices, as the manner of the Jews is to bury." This
+was all that the time allowed to be done then, in the way of
+embalming.
+
+"Now in the place where he was crucified there was a garden, and in
+the garden a new sepulchre, and Joseph laid the body in his own new
+tomb, which he had hewn out in the rock, wherein was man never yet
+laid." It was a custom in those days, for the rich, with whom Christ
+was to be in his death (as Isaiah had said), to form their tombs, by
+having a sort of small room cut out of the solid rock; leaving a
+narrow door, which was the only possible way by which any one could go
+in or out. This door or entrance was always closed by a large stone.
+Within the room or cave, was a sepulchre or sepulchres, in which the
+body was laid. In such a sepulchre "they laid Jesus therefore, because
+of the Jews' preparation day; for the sepulchre was nigh at hand: and
+the sabbath drew on." And they rolled a great stone to the door "of
+the sepulchre, and departed."
+
+
+
+
+Chapter XLIV.--JESUS RISES FROM THE SEPULCHRE.
+
+
+"And Mary Magdalene, and Mary the mother of Joses, and the women also
+which came with him from Galilee, followed after" Joseph and
+Nicodemus, "and beheld the sepulchre, and how his body was laid." And
+they returned and prepared spices and ointments, in order that the
+process of embalming, hastily begun by Joseph and Nicodemus, might be
+properly finished after the Sabbath should be past. Having made their
+preparations, they "rested the sabbath day, according to the
+commandment."
+
+By comparing the accounts of all that happened after Jesus was laid in
+the tomb, we find that though the greater number of the women went
+away, as has been said, two of them remained watching the spot which
+now contained the body of Him whom they so loved and reverenced: for
+we read, "And there was Mary Magdalene and the other Mary (the mother
+of James and Joses) sitting over against the sepulchre." There they
+stayed, probably till the Sabbath had begun, when, of course, it was
+too late for them to prepare their share of spices, without breaking
+the fourth commandment.
+
+"Now the next day that followed the day of the preparation" (this
+seems to mean in the beginning of the Sabbath, soon after 6 o'clock on
+Friday evening, just after the burial of our Lord), "the Chief
+Priests and Pharisees came together unto Pilate, saying, Sir, we
+remember that that deceiver said, while he was yet alive, After three
+days I will rise again. Command therefore that the sepulchre be made
+sure until the third day, lest his disciples come by night, and steal
+him away, and say unto the people, He is risen from the dead: so the
+last error shall be worse than the first. Pilate said unto them, Ye
+have a watch: go your way, make it as sure as ye can. So they went,
+and made the sepulchre sure, sealing the stone, and setting a watch."
+
+Thus did the Lord make these Priests and Pharisees bear witness to
+Christ's resurrection. It was little likely that the Apostles would
+make any attempt to carry off the body, and still less likely that
+they could succeed in any such an attempt; but what was now done
+rendered it _impossible_; for there was no way of carrying the body
+out of the sepulchre but through the door, which was closed by a heavy
+stone, and was now watched by a guard of soldiers, who would not allow
+any one even to touch the stone, which could not be moved without
+making much noise. It was essential that there should never be any
+doubt as to the fact of Christ's having risen from the dead, and
+therefore His very enemies were made to furnish the strongest proofs
+of His resurrection. Thinking they had made the sepulchre sure, they
+went away to rest on the Sabbath. But
+
+    Vain the stone, the watch, the seal,
+    Christ has burst the gates of Hell;
+    Death in vain forbids His rise,
+    Christ hath opened Paradise.
+
+Jesus laid in the grave all through the Sabbath, from 6 o'clock on
+Friday evening to 6 o'clock on Saturday evening. The Sabbath was now
+past; the first day in the week, called by us Sunday, was begun. "And
+when the sabbath was past, Mary Magdalene, and Mary the mother of
+Joses, and Salome," who had not had time to make any preparations
+before the Sabbath, set out from their homes to go to the sepulchre;
+and they "had bought sweet spices, that they might come and anoint
+him." But while they were on their way, "behold, there was a great
+earthquake: for the angel of the Lord descended from heaven, and came
+and rolled back the stone from the door, and sat upon it. His
+countenance was like lightning, and his raiment white as snow: and for
+fear of him the keepers did shake, and became as dead men."
+
+The time and circumstances of Jesus's rising from the dead, are veiled
+in mystery. He had evidently left the sepulchre before the stone was
+rolled away. All that we know is, that Christ rose, and was the "first
+fruits of them that slept"; and He rose on the day when the first
+fruits of the harvest were presented in thankfulness to the Lord God
+Almightly. His resurrection secured ours; and, as a sign that it did
+so, "many bodies of the saints which slept arose out of the graves
+after his resurrection, and went into the city, and appeared unto
+many." The graves were opened when Jesus gave up His life on the
+cross: when He arose, the bodies which lay in them arose also,
+testifying to His triumph over death and the grave.
+
+Wonderful indeed were all the events which took place at this time! In
+their several accounts of what happened after our Saviour had risen,
+some of the Evangelists mention one thing, and some another; but as
+clever men, who have considered the subject, show us how all the
+events mentioned must have followed one another, we shall keep to
+their account.
+
+We have said that before the earthquake took place, Mary Magdalene and
+the other Mary, accompanied by Salome, who had joined them, set out to
+go to the sepulchre: knowing that it was closed by a great stone, they
+naturally, as they drew near, "at the rising of the sun, said among
+themselves, Who shall roll us away the stone from the door of the
+sepulchre?" Of the watch set there, they probably knew nothing. But on
+coming close, this difficulty was at an end, "for when they looked,
+they saw that the stone was rolled away: for it was very great." Very
+probably Mary Magdalene was the first who observed this fact, for St.
+John speaks especially of her, and says, "The first day of the week
+cometh Mary Magdalene early, when it was yet dark, unto the sepulchre,
+and seeth the stone taken away from the sepulchre."
+
+Here you must understand, that the Hebrew sepulchres had two
+divisions, or chambers. The inner division, or chamber, in which the
+body was laid, was separated from the outer division by a door,
+closed, as we have heard, by a large stone. The outer chamber, or
+porch, had an open door, or entrance.
+
+As soon as Mary Magdalene and her companions came near, they could
+see, through the open entrance of the outer chamber, that the door of
+the inner chamber was also open, and that the great stone, which they
+had seen placed there after Jesus was laid in the tomb, had been
+taken away: but they did not see either the stone itself or the angel
+sitting upon it, on the right-hand side of the door; as this could not
+be seen without going into the porch, or outer chamber. As soon, then,
+as Mary Magdalene saw, through the open entrance of the porch, that
+the stone was rolled away from the door of the inner chamber, or
+sepulchre, she, concluding that some persons, either friends or
+enemies, had opened it, and carried away the body of Jesus, "runneth,
+and cometh to Simon Peter, and to the other disciple whom Jesus loved,
+and saith unto them, They have taken away the Lord out of the
+sepulchre, and we know not where they have laid him."
+
+After Mary Magdalene had left them, the other Mary and Salome went
+into the outer division, and, "entering into the sepulchre" (that is,
+into the porch), "they saw a young man sitting on the right side,
+clothed in a long white garment; and they were affrighted. And the
+angel answered, and said unto the women, Fear not ye; be not
+affrighted; for I know that ye seek Jesus of Nazareth, which was
+crucified: He is not here: for he is risen, as he said. Come, see the
+place where the Lord lay; behold the place where they laid him."
+Having thus assured these women that the Lord was indeed risen from
+the dead, the angel bade them make the good tidings known to others,
+saying, "But go your way quickly, tell his disciples and Peter that he
+is risen from the dead, and that he goeth before you into Galilee:
+there shall ye see him, as he said unto you; lo, I have told you. And
+they departed quickly from the sepulchre, with fear, and fled; for
+they trembled and were amazed: neither said they anything to any man."
+
+These women were so confused and overpowered with surprise, fear, and
+joy, that they scarcely knew what to say or do: so they told no man
+what they had seen or heard as they went along, but "with great joy
+did run to bring his disciples word" of what the angel had said.
+
+It must have been a great comfort to Peter to hear that he had been
+particularly mentioned by name, as it showed that Jesus had not cast
+him off, but still looked upon him as a disciple, notwithstanding his
+sin in denying his Lord and Master.
+
+It seems that when the disciples saw their Lord condemned and
+crucified, they must have forgotten all that He had told them as to
+His rising again; and, instead of going early to the sepulchre on the
+third day, they appear to have remained at home, mourning and
+lamenting His death. Now, however, Mary Magdalene's tidings must have
+brought their Lord's words to remembrance. "Peter therefore went
+forth, and that other disciple (John), and came to the sepulchre. So
+they ran both together: and the other disciple did outrun Peter, and
+came first to the sepulchre. And he, stooping down and looking in, saw
+the linen clothes lying; yet went he not in." The clothes in which the
+body had been wrapped were there; but the body itself was gone. No
+angel was now to be seen, nor did the disciples know that one had been
+seen at all; for Mary Magdalene had left the sepulchre before her two
+companions went into the porch of the sepulchre.
+
+"Then cometh Simon Peter, following John, and went into the sepulchre,
+and seeth the linen clothes lie, and the napkin that was about his
+head, not lying with the linen clothes, but wrapped together in a
+place by itself." This circumstance was very important. If the body of
+Jesus had been _stolen away_, either by friends or enemies, they would
+have carried it away as it was, and not waited to unwind the linen
+clothes, and more especially not to have folded the napkin up and laid
+it in a separate place. The astonishment of Peter when he saw the
+burial clothes thus lying in order caused John also to go into the
+sepulchre: "and he saw and believed." "For as yet they knew not the
+Scripture, that he must rise again from the dead."
+
+
+
+
+Chapter XLV.--CHRIST APPEARS TO MARY MAGDALENE.
+
+
+The Apostles appear to have come to the sepulchre, without any idea
+that the Lord had risen from the dead. They had not understood rightly
+what the prophets had said of the death and rising again of the
+Messiah; nor had the words of the Lord, though He had told them
+plainly that He should die and rise again the third day, prepared them
+for what had happened.
+
+When John examined the tomb, he saw that the body of Jesus must, in
+some miraculous way, have slipped out of the linen clothes, leaving
+them lying in such perfect order: "he saw, and believed" that Jesus
+was indeed risen. "For as yet they knew not the Scripture, that he
+must rise again from the dead." Up to this time they had not rightly
+understood this Scripture; and John's faith now rested on what he had
+_seen_, not, as it should have done, upon the Word of God. Peter and
+John, having satisfied themselves that the body of Jesus was no longer
+in the sepulchre, "went away again unto their own home," before Mary
+Magdalene, who had followed them, reached the sepulchre for the second
+time: she arriving after they had left, would naturally be
+disappointed at not hearing their opinion, as to the disappearance of
+the body of Jesus. She was grieved that any one should have carried
+Him away; and this, added to the recollection of what she had
+witnessed in the sufferings and death of Jesus, so disturbed Mary,
+that she "stood without at the sepulchre weeping. And as she wept, she
+stooped down, and looked into the (inner) sepulchre, and seeth two
+angels in white sitting, the one at the head, and the other at the
+feet, where the body of Jesus had lain. And they say, Woman, why
+weepest thou? She saith unto them, Because they have taken away my
+Lord, and I know not where they have laid him." So little did Mary
+expect the Lord to rise again to life, that even the sight of angels
+sitting by His open tomb, did not convince her that the body had not
+been removed to another place. She was soon to know the truth; for
+"when she had thus said, she turned herself back, and saw Jesus
+standing." But it pleased the Lord to appear to her in such a form,
+that at first she knew not that it was Jesus. This was the first
+appearance of Jesus Christ after His resurrection; for, as St. Mark
+tells us, "Now when Jesus was risen early the first day of the week,
+he appeared first to Mary Magdalene, out of whom he had cast seven
+devils." "Jesus saith unto her, Woman, why weepest thou? whom seekest
+thou? She, supposing Him to be the gardener, saith unto him, Sir, if
+thou have borne him hence, tell me where thou hast laid him, and I
+will take him away. Jesus saith unto her, Mary." This one word, spoken
+in the tone she had been accustomed to hear, removed all doubts and
+fears: now she sees and knows that it is indeed Jesus restored to
+life, who stands by her. We can imagine with what surprise and joy
+"she turned herself" quickly towards her Lord, "and saith unto him,
+Rabboni; which is to say, Master." From what follows, we may suppose
+that in her exceeding gladness, Mary would have laid hold upon the
+Lord to detain Him; for "Jesus saith unto her, Touch me not; for I am
+not yet ascended to my Father: but go to my brethren, and say unto
+them, I ascend unto my Father, and your Father; and to my God, and
+your God."
+
+By these words, He seems to have meant that the time was not quite
+come for Him to ascend into heaven; and that Mary need not therefore
+hold Him, as if she was afraid of not seeing Him again; but, on the
+contrary, that she should at once go and remind His disciples of all
+that He had before told them, about His going to His Father, and not
+leaving them comfortless; because if He left them, He would send the
+Holy Ghost to teach and guide them. The message thus sent by Jesus,
+should remind us all, that the Lord God Almighty is indeed our God; a
+kind and loving Father to _all_ who believe in His beloved Son, so as
+to love and obey Him.
+
+Mary Magdalene set out immediately to tell "the disciples that she had
+seen the Lord, and that He had spoken these things unto her." On her
+way it seems that she fell in with the other Mary and Salome, who had
+fled from the sepulchre at the sight of the angel. The three women now
+went on together. "And as they went to tell his disciples, behold,
+Jesus met them, saying, All hail." "All hail" signified Welcome; it
+was a common mode of expressing pleasure at meeting. Mary and Salome,
+who had heard from Mary Magdalene that the Lord was indeed alive
+again, were neither astonished nor frightened at His appearance; but,
+filled with joy and love, they fell at His feet; "they came and held
+him by the feet, and worshipped him." "Then said Jesus unto them, Be
+not afraid; go tell my brethren that they go into Galilee, and there
+they shall see me." The action of holding His feet, showed fear that
+the Lord would at once disappear; but He bids them have no fears, for
+that, on the contrary, He would meet His disciples in Galilee. But
+before that, He appeared also to His Apostles.
+
+Whilst the women were on their way to tell the disciples all they had
+seen and heard, "behold some of the watch came into the city, and
+showed unto the Chief Priests all the things that were done." We have
+heard how, when the angel of the Lord descended, those who were
+guarding the sepulchre were so terrified, that they "became as dead
+men,"--unable to move, or know what to do. When they came to
+themselves, they would see that the sepulchre was empty; whilst they
+well knew that no human power could have removed the body. They went
+therefore, and told those who had set them to watch, how vain all
+their precautions had been. The Chief Priests immediately called the
+Council together: "and when they were assembled with the elders, and
+had taken counsel," or consulted amongst themselves what they had best
+do to prevent their countrymen from believing in the resurrection of
+Christ, "they gave large money unto the soldiers, saying, Say ye, His
+disciples came by night, and stole him away while we slept. So they
+took the money, and did as they were taught: and this saying is
+commonly reported among the Jews until this day."
+
+Great indeed was the wilful unbelief of the Jews, if they could for
+one moment believe such an absurd story, as the Priests and elders had
+bribed the soldiers to tell. Amongst the Romans, death was the
+punishment for any soldier who went to sleep whilst upon guard: yet,
+in spite of this, men were required to believe, that sixty soldiers,
+and their commander, were all so fast asleep, that the noise which
+must have been made by moving the stone, did not even awake one of
+them. Besides, if they had all been asleep, how could they have known
+that the disciples had been there?
+
+The Chief Priests and elders knew that this story was false; and we
+may be quite sure that Pilate and those in authority did not believe
+it, or the soldiers would not have escaped punishment: but the Romans
+did not care what the Jews believed on the subject: and the soldiers,
+being heathens, and therefore careless about speaking the truth, took
+the money offered by the Council, and in return told what they knew to
+be a lie. Even up to this day, the Jews, of whom there are many
+thousands scattered in different parts of the world, believe the story
+invented by the Chief Priests; and instead of acknowledging Jesus as
+the Messiah, still look for Christ's coming. It seems to us quite
+impossible that any one should disbelieve in Jesus Christ being the
+promised Messiah; but unhappily it is so. Let us pray to God that He
+will take from the Jews all blindness and hardness of heart, and bring
+them into the Christian Church.
+
+Now let us return in thought to the sepulchre, where, after the
+departure of Mary Magdalene, and of the other Mary and Salome, another
+party of women arrived. These were the women which came with Him from
+Galilee, and who, after seeing where the body of Jesus was laid, went
+away immediately to prepare spices and ointments, and then rested on
+the sabbath day. "Now upon the first day of the week, very early in
+the morning, they came unto the sepulchre, bringing the spices which
+they had prepared, and certain others," that is, some other women
+came, "with them." These women had had a longer way to come than Mary
+Magdalene and her companions, and therefore, although they set out as
+soon as the Sabbath was past, they did not reach the sepulchre until
+some time after them: although it was still early. "And they found the
+stone rolled away from the sepulchre." This circumstance would
+naturally cause them no surprise, as they would conclude that the
+disciples or others had reached the sepulchre before them, and were
+already engaged in the work of embalming the body, in which they were
+come to assist.
+
+But their surprise was to come; for "they entered in, and found not
+the body of the Lord Jesus. And it came to pass as they were much
+perplexed thereabout, behold, two men stood by them in shining
+garments: and as they were afraid, and bowed down their faces to the
+earth, they said unto them, Why seek ye the living among the dead? He
+is not here, but is risen: remember how he spake unto you when he was
+yet in Galilee, saying, The Son of man must be delivered into the
+hands of sinful men, and be crucified, and the third day rise again."
+The sudden appearance "of two men in shining garments," alarmed the
+women; who at once knew them to be angels. Then the angels reproved
+these women for the want of faith, which had made them expect to find
+amongst the dead, One whom they ought to have known must be alive, if
+they had remembered and believed what He Himself had formerly told
+them. When the women heard the words of the angels, they remembered
+the words of Jesus, "and returned from the sepulchre, and told all
+these things unto the eleven, and to all the rest." But the eleven had
+already heard these wonderful tidings from Mary Magdalene and Joanna,
+and Mary the mother of James, and other women that were with them,
+which told these things unto the Apostles, as they mourned and wept
+for the death of their Lord.
+
+
+
+
+Chapter XLVI.--JESUS APPEARS TO THE DISCIPLES.
+
+
+The testimony of so many different witnesses had not yet convinced the
+Apostles: when they had heard that "Jesus was alive, and had been seen
+of Mary Magdalene, they believed not. And when the other women came
+with their testimony," their words seemed to the Apostles as "idle
+tales, and they believed them not."
+
+Still all that they heard was not without some effect; for Peter was
+anxious to visit the sepulchre again: "Then arose Peter, and ran unto
+the sepulchre; and stooping down, he beheld the linen clothes laid by
+themselves." But he saw nothing more; "and he departed, wondering in
+himself at that which was come to pass." We learn from the Scriptures
+that Peter was the first of the Apostles who did see the Lord after
+His resurrection; but how and when this meeting took place, we are not
+told; and it is most likely that it took place now, whilst Peter was
+returning from his second visit to the sepulchre, "wondering in
+himself at that which was come to pass." What joy it must have been to
+Peter, to see that his Lord and Master was indeed alive, and to be
+able to receive forgiveness for the sin he had committed, in denying
+all knowledge of Him. What passed between our Lord and Peter on this
+occasion, is not written down in either of the Gospels; but we may be
+sure that Jesus spake kindly and lovingly to Peter. It is no wonder to
+find that ever afterwards, Peter devoted himself heartily to the
+service of God. After this interview with Peter, Jesus appeared to two
+of the disciples, who were not also Apostles: "he appeared in another
+form unto two of them, as they walked, and went into the country." To
+Peter, Jesus probably appeared in His own person, so as to be
+recognized at once: on the occasion of which we are now to speak, He
+concealed Himself under the form of a "stranger." St. Luke tells us,
+that two of the disciples went that same day, (the first day of the
+week,) to a village called Emmaus, which was from Jerusalem about
+three-score furlongs; that is, about seven miles and a half, for eight
+furlongs make a mile. And, very naturally, "they talked together of
+all these things which had happened. And it came to pass, that, while
+they communed together and reasoned, Jesus himself drew near, and went
+with them. But their eyes were holden, that they should not know him.
+And he said unto them, What manner of communications are these that
+ye have one with another, and are sad?" Jesus asked not such questions
+for His own information, but to enable Him to show the truth to the
+disciples, who were surprised that any person, even a stranger, should
+be ignorant of the wonderful events which had happened. "And one of
+them, whose name was Cleopas, answering said unto him, Art thou only a
+stranger in Jerusalem, and hast not known the things which are come to
+pass there in these days? And he said unto them, What things? And they
+said unto him, Concerning Jesus of Nazareth, which was a prophet
+mighty in deed and word before God and all the people: and how the
+Chief Priests and our rulers delivered him to be condemned to death,
+and have crucified him. But we trusted that it had been he which
+should have redeemed Israel: and beside all this, to-day is the third
+day since these things were done. Yea, and certain women of our
+company made us astonished, which were early at the sepulchre; and
+when they found not his body, they came, saying, that they had also
+seen a vision of angels, which said that he was alive. And certain of
+them which were with us went to the sepulchre, and found it even so as
+the women had said: but him they saw not." In this account of the
+matter, given by these two to a stranger, as they supposed, we see the
+state of doubt and perplexity in which all the disciples were: a
+little more faith would have set their minds at rest: but it is
+evident that though, whilst He lived they had believed Jesus to be the
+true Messiah, who should redeem Israel, His death and burial had so
+far shaken their belief, that they could not at once feel sure that He
+had risen from the dead, though they could not altogether reject that
+idea.
+
+When these two disciples had ended their account, they must have been
+somewhat surprised at being reproached for their unwillingness to
+believe all that their Prophets had spoken concerning the Messiah; for
+Jesus, still in His character of a stranger, "said unto them, O fools,
+and slow of heart to believe all that the prophets have spoken"! And
+then He reminded them, that the Scriptures had expressly said, that
+Christ must suffer death on earth, before He could enter into glory in
+heaven: saying, "Ought not Christ to have suffered these things, and
+to enter into his glory?" that is, ought not these very things which
+trouble you to have happened just as they have done, to fulfil the
+Scriptures, and to show that this was indeed the promised Messiah.
+
+When Jesus had shown the two disciples that want of faith alone caused
+their perplexity, He graciously went on, "and beginning at Moses and
+all the prophets, he expounded (or explained) unto them in all the
+Scriptures the things concerning himself. And they drew nigh unto the
+village, whither they went: and he made as though he would have gone
+further. But they constrained him, saying, Abide with us: for it is
+toward evening, and the day is far spent." No wonder these disciples,
+whose faith must have been strengthened by the explanations of their
+unknown companion, were unwilling so soon to part with one so learned
+in the Scriptures; and, as it was near evening, they urged Him to go
+in and abide with them for the night. At their earnest entreaty, "he
+went in to tarry with them." Emmaus, where our Lord now was, was a
+village about seven or eight miles to the west of Jerusalem; the
+dwelling-place, probably, of the two disciples whose guest He was.
+"And it came to pass, as he sat at meat with them, he took bread and
+blessed it, and brake, and gave to them." Jesus probably did what He
+had done at the last Passover Supper, when He appointed Bread and Wine
+to be taken and received, in "continual remembrance of the sacrifice
+of the death of Christ, and of the benefits which we receive thereby."
+
+At any rate, by this act, Jesus made Himself known to Cleopas and his
+companion: "their eyes were opened, and they knew him; and he
+vanished out of their sight. And they said one to another, Did not
+our heart burn within us, while he talked with us by the way, and
+while he opened to us the Scriptures?" They had felt great interest
+in the conversation and teaching of the stranger, and now they seem
+to feel that all he had said should have shown them that One Who thus
+taught could be no other than the Lord Himself. Their next thought
+was to tell these great and glad tidings to the rest of the
+disciples; and though it was drawing towards night, and they had
+already had a long walk, "they rose up the same hour, and returned to
+Jerusalem,"--setting us a good example not to let any personal
+inconvenience prevent us from doing anything that we feel it is our
+duty to do. When they reached Jerusalem, they "found the eleven
+gathered together, and them that were with them, saying, The Lord is
+risen indeed, and hath appeared to Simon." Peter had by this time
+related how the Lord had spoken to him, and his testimony had
+convinced his fellow disciples that their Lord had indeed risen from
+the dead. Cleopas and his companion now bore witness to the same
+fact, and "told what things were done in the way, and how he was
+known of them in breaking of bread." But some of the disciples do not
+seem to have been convinced even yet, for St. Mark says of these two,
+"they went and told it unto the residue, neither believed they them."
+
+"Then the same day at evening," (nearly 6 o'clock,) still being the
+first day of the week, "when the doors were shut where the disciples
+were assembled for fear of the Jews, came Jesus: as they thus spake,
+Jesus stood in the midst of them, and saith unto them, Peace be unto
+you." Notwithstanding all that had already past, it seems that the
+greater part, at least, of the disciples could not believe that this
+was really and truly the Lord, in the same body as He had borne before
+His death: "they were terrified and affrighted, and supposed that they
+had seen a spirit. And he said unto them, Why are ye troubled? and why
+do thoughts arise in your hearts? Behold my hands and my feet, that it
+is I myself: handle me, and see; for a spirit hath not flesh and
+bones, as ye see me have. And when he had thus spoken, he shewed them
+his hands and his feet, and his side. Then were the disciples glad
+when they saw the Lord."
+
+Doubts, however, still lingered in the minds of some, and these our
+Lord graciously condescended to remove; for "while they yet believed
+not for joy, and wondered, he said unto them, Have ye here any meat?
+And they gave him a piece of a broiled fish, and an honeycomb. And he
+took it, and did eat before them. Then said Jesus to them again, Peace
+be unto you: as my Father hath sent me, even so I send you. And when
+he had said this, he breathed on them, and saith unto them, Receive ye
+the Holy Ghost: whosesoever sins ye remit, they are remitted unto
+them; and whosesoever sins ye retain, they are retained."
+
+"Remit" here means _forgive_; sins remitted are sins forgiven. To
+"retain" means just the contrary--not forgiven sins; "retained" means
+sins that are not forgiven, of which the guilt still rests upon those
+who have committed them. Jesus did not, of course, mean that His
+Apostles, or any human being, had power to forgive or remit the
+smallest sin committed against God; none can forgive sin, but God
+only. But our Lord meant, that when, by the teaching of the Apostles,
+poor sinners should be brought to believe the Gospel and repent, they,
+the Apostles, might safely declare unto them the blessed truth, that
+their sins are forgiven, and done away with, for the sake of all that
+Jesus Christ has done for us.
+
+But in the same way, the Apostles must warn all who will not believe
+and repent, that their sins cannot be forgiven; but that their guilt
+remains, and must hereafter meet with due punishment.
+
+
+
+
+Chapter XLVII.--UNBELIEF OF THOMAS.
+
+
+"But Thomas, one of the twelve, called Didymus, was not with them when
+Jesus came." As soon as they met again, "the other disciples therefore
+said unto him, We have seen the Lord." Thomas, however, was so
+convinced that it was impossible for Jesus to appear again in His own
+body, that he declared that he would not believe, unless he actually
+_saw_ that it was the very same body which had been crucified:
+therefore, "he said unto them, Except I shall see in his hands the
+print of the nails, and put my finger into the print," or hole made by
+"the nails, and thrust my hand into" the wound made by the spear in
+"his side, I will not believe."
+
+This want of faith was wrong: Thomas knew that the other Apostles
+would not say anything that they did not believe to be true; and it
+was impossible that all the ten, should have merely _fancied_ that
+they had seen and talked with their beloved Lord and Master.
+
+Thomas was now left for one whole week in his unbelief; and a good
+many of the disciples, who had not themselves seen Jesus, took his
+view of the matter: though the ten Apostles, and a great number of the
+disciples, were convinced that Christ was indeed risen.
+
+"And after eight days again," that is, on the first day of the next
+week, "the disciples were within, and Thomas with them: then came
+Jesus, the doors being shut," so that He could not possibly have come
+into the room that way, "and stood in the midst, and said, Peace be
+unto you."
+
+The disciples were probably at supper, for St. Mark says, "he appeared
+unto the eleven as they sat at meat, and upbraided them with their
+unbelief and hardness of heart, because they believed not them which
+had seen him after he was risen." To "upbraid" means to reproach: all
+had deserved reproach for their slowness and unwillingness to believe
+the testimony of others, but to Thomas such upbraiding was principally
+addressed: but whilst he reproved, Jesus also showed mercy: for "then
+saith He to Thomas, Reach hither thy finger, and behold my hands: and
+reach hither thy hand, and thrust it into my side: and be not
+faithless, but believing." Thomas had now received the proofs which he
+had demanded; he saw and was convinced that Jesus had indeed,
+according to the Scriptures, risen in his own human body from the
+grave. "And Thomas answered and said unto him, My Lord and my God.
+Jesus saith unto him, Thomas, because thou hast seen me, thou hast
+believed: blessed are they, that have not seen, and yet have
+believed." These are comfortable words for all Christians who believe
+without seeing: and we may indeed thank God for the unwillingness of
+this Apostle to believe, as it afforded a still further testimony to
+the reality of the Resurrection.
+
+It seems that the next appearance of Jesus Christ was to a large
+number of His disciples at once. We read, "Then the eleven disciples
+went away into Galilee, into a mountain where Jesus had appointed
+them." Here many other disciples must have joined them; for another
+part of Scripture tells us, that "he was seen of above five hundred
+brethren at once." "And when they saw him, they worshipped him; but
+some doubted." It appears probable that at first, Jesus showed Himself
+at a great distance, so that some could still hardly believe that He
+was the Lord. "But Jesus came and spake unto them." We may imagine how
+all doubts were removed at once, and with what joyful gladness the
+disciples acknowledged Him now, as the long-expected Messiah. "After
+these things, Jesus showed himself again to the disciples at the sea
+of Tiberias." It seems that the Apostles had so little idea of the
+nature of the work they were from henceforth to do, that they had
+returned to their usual occupation of fishermen. "There were together
+Simon Peter, and Thomas called Didymus, and Nathanael of Cana in
+Galilee, and the sons of Zebedee, and two other of his disciples.
+Simon Peter saith unto them, I go a fishing. They say unto him, We
+also go with thee. They went forth, and entered into a ship
+immediately; and that night they caught nothing. But when the morning
+was now come, Jesus stood on the shore; but the disciples knew not
+that it was Jesus. Then Jesus saith unto them, Children, have ye any
+meat?" meaning, have ye now taken any fish. To this question, put, as
+they supposed, by a man, the disciples "answered him, No. And he said
+unto them, Cast the net on the right side of the ship, and ye shall
+find." It seems probable that the disciples now began to have some
+suspicions as to the true nature of Him, who gave them this direction,
+since no mere man could have foretold the result of their casting the
+net in one particular spot. "They cast, therefore, and now they were
+not able to draw it, for the multitude of fishes." This completely
+convinced the disciples; "therefore, that disciple whom Jesus loved,
+saith unto Peter, It is the Lord. Now, when Simon Peter heard that it
+was the Lord, he girt his fisher's coat unto him, (for he was naked,)
+and did cast himself into the sea," eager to swim quickly to the land
+on which his beloved Master stood. The word "naked," in this place,
+only means that Peter had not his outer garments on--only the inner
+one he wore whilst fishing; and this he girt on, bound close round
+him, that it might be no hindrance whilst he swam. "And the other
+disciples came in a little ship (or boat), for they were not far from
+land, but as it were two hundred cubits (about 120 yards), dragging
+the net with fishes. As soon then as they were come to land, they saw
+a fire of coals there, and fish laid thereon, and bread. Jesus saith
+unto them, Bring of the fish which ye have now caught. Simon Peter
+went up (to help), and drew the net to land full of great fishes, an
+hundred and fifty and three: and for all there were so many, yet was
+not the net broken. Jesus saith unto them, Come and dine." The word
+here translated _dine_, means rather breakfast, the first meal of the
+day, for it was now early morning.
+
+"And none of the disciples durst ask him, Who art thou? knowing that
+it was the Lord. Jesus then cometh, and taketh bread, and giveth them,
+and fish likewise."
+
+St. John, in his account of this meeting of Jesus and His disciples at
+the sea of Tiberias, says, "This is now the third time that Jesus
+showed himself to his disciples, after that he was risen from the
+dead." It is the third appearance mentioned by St. John; and it was
+the third time that Jesus had appeared to the Apostles, when all or
+most of them were together; and this is probably what St. John meant.
+The first of these appearances, was to the ten on the day of His
+Resurrection, when Thomas was not with them; the second took place on
+the first day of the next week, when all the eleven were assembled;
+and the third, was the one of which we have just been speaking at the
+sea of Tiberias. Of Jesus appearing to Mary Magdalene and the other
+women, to Peter alone, to the two disciples on their way to Emmaus,
+and to "above five hundred brethren at once," John makes no mention.
+St. Paul, in his Epistle to the Corinthians, speaking of the appearing
+of Jesus after the Resurrection, says, "He was seen of Cephas, then of
+the twelve: after that, he was seen of above five hundred brethren at
+once: after that, he was seen of James, then of all the Apostles." Now
+none of the Gospels gives an account of any special appearance to
+James: we may therefore conclude that we are not told of every
+appearance vouchsafed to His disciples, during the time that Jesus
+remained on earth after His Resurrection; though enough are related,
+to prove the reality of that blessed fact.
+
+We may remark, that "Cephas" is a Greek word, meaning the same as
+Peter, that is, a rock, or stone; and that as St. Paul was writing to
+the inhabitants of a city of Greece, he called Simon Peter by his
+Greek name: by "the twelve," the body of the Apostles is meant, though
+at that time there were, in fact, only eleven of them.
+
+When the Apostles had eaten their meal of fish and bread, to which
+they had been invited by the Lord, a remarkable conversation took
+place. We read, "So when they had dined, Jesus saith to Simon Peter,
+Simon, son of Jonas, lovest thou me more than these?"--that is, dost
+thou love me more than these other of my disciples love me? You will
+remember how before the Crucifixion, Peter, in his self-confidence,
+declared, that though all the other disciples should forsake Jesus, he
+never would, but would die for Him if necessary: but his grievous fall
+had shown him his own weakness; and now, so far from boasting of his
+greater love, he humbly replied, "Yea, Lord; thou knowest that I love
+thee. He saith unto him, Feed my lambs." By lambs and sheep, our
+Saviour meant all his people, young and old: all, who should believe
+in Him, and so belong to His Church, or flock, as it is often called.
+
+This mode of speaking of the people of God, as of a Flock, consisting
+of sheep and lambs, is very common throughout the Scripture. David
+pleading for his people, who were suffering from pestilence in
+consequence of his sin in numbering them, says, "But these sheep, what
+have they done?" The same idea is often repeated in the Psalms, and in
+the Prophets; and in our Liturgy, or Church Service, we confess that
+we "have erred and strayed like lost sheep."
+
+Peter would well understand this figurative manner of speaking. The
+question was repeated: "Jesus saith to him again the second time,
+Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord;
+thou knowest that I love thee. He saith unto him, Feed my sheep. He
+saith unto him the third time, Simon, son of Jonas, lovest thou me?
+Peter was grieved because he said unto him the third time, Lovest thou
+me? And he said unto him, Lord, thou knowest all things; thou knowest
+that I love thee. Jesus saith unto him, Feed my sheep." Three times
+had Peter denied his Lord; three times now had he been asked, Lovest
+thou me? Well might he be grieved at the remembrance of that sin,
+which could have cast a doubt upon the love he bore his divine Master:
+deeply did he feel the rebuke which he had deserved. Humbly, without
+making any professions, did he appeal to Him, who knows all hearts, to
+judge whether he loved Him. Peter's love for Jesus was both strong and
+sincere, and his whole future life bore witness to its strength and
+sincerity, until he did indeed lay down his life for his Master's
+sake. Let us take Peter for our example, and try, by every action of
+our lives, to show that we do love and wish to please our God and
+Saviour.
+
+After this Jesus said to Peter, "Verily, verily, I say unto thee, When
+thou wast young, thou girdedst thyself, and walkedst whither thou
+wouldest: but when thou shalt be old, thou shalt stretch forth thy
+hands, and another shall gird thee, and carry thee whither thou
+wouldest not. This spake he, signifying by what death he should
+glorify God. And when he had spoken this, he saith unto him, Follow
+me." About thirty years after this time, in the reign of the Emperor
+Nero, Peter was crucified at Rome by the heathens, because he tried to
+make them Christians; he stretched out his arms on the cross, and
+another bound him and carried him to execution. Faithfully did Peter
+obey his Master's command, "Follow me"; for he went about teaching
+after His example, until He died by the same death. But in his death,
+Peter gave a further proof of humility; for considering himself
+unworthy even to die in the same way as Jesus had done, he begged to
+be crucified with his head downwards; and this request was granted.
+Death for the sake of our religion is called martyrdom, and those who
+so suffer, are martyrs.
+
+
+
+
+Chapter XLVIII.--JESUS TAKEN INTO HEAVEN.
+
+
+We are not told that Peter made any remark upon what Jesus told him,
+"signifying by what death he should glorify God:" we only read, "Then
+Peter, turning about, seeth the disciple whom Jesus loved, following;
+which also leaned on his breast at supper, and said, Lord, which is he
+that betrayeth thee?" This you will remember was John, one of the sons
+of Zebedee; the same John who alone gives us any account of what
+passed on this occasion. "Peter, seeing him, saith to Jesus, Lord, and
+what shall this man do?" Jesus, instead of satisfying Peter's
+curiosity, gave him an answer, which should teach us all, that we must
+not seek curiously to know things hidden from us; and that the great
+point is, for every man to follow Christ by faith and practice, and
+not to concern himself too much about others; any further than by
+setting a good example, and using what influence he may have over
+others, for a good purpose.
+
+In answer to Peter's question, "Jesus saith unto him, If I will that
+he tarry till I come, what is that to thee? Follow thou me. Then went
+this saying abroad among the brethren, that that disciple should not
+die," but should _tarry_, or remain alive upon earth, until the
+Saviour should come again to judge the world. There was no ground for
+the disciples to form such a mistaken notion; for as St. John truly
+says, "yet Jesus said not unto him, He shall not die; but, if I will
+that he tarry till I come, what is that to thee?"
+
+Jesus then appeared again to His Apostles at Jerusalem, and gave them
+His last directions as to their conduct, when He should have left them
+to return to His Father in heaven. "Being assembled together with
+them, (he) commanded them that they should not depart from Jerusalem,
+but wait for the promise of the Father, which, saith he, ye have heard
+of me. For John truly baptized with water; but ye shall be baptized
+with the Holy Ghost, not many days hence." In these words, Jesus
+reminded the disciples of His frequent promises to send upon them the
+Holy Spirit, the Comforter, to be their guide; and He bade them wait
+in Jerusalem, until this promise should be fulfilled. "And he said
+unto them, These are the words which I spake unto you, while I was yet
+with you, that all things must be fulfilled, which were written in
+the law of Moses, and in the Prophets, and in the Psalms, concerning
+me. Then opened he their understanding, that they might understand the
+Scriptures," and see how exactly His death and resurrection had
+accomplished everything prophesied of the Messiah. "And (he) said unto
+them, Thus it is written, and thus it behoved Christ to suffer, and to
+rise from the dead the third day: and that repentance and remission of
+sins should be preached in his name among all nations, beginning at
+Jerusalem. And ye are witnesses of these things. And, behold, I send
+the promise of my Father upon you: but tarry ye in the city of
+Jerusalem, until ye be endued with power from on high."
+
+Such were our Lord's last directions to the Apostles whom He was about
+to leave; and either immediately after this conversation, or a few
+days later, "he led them out as far as to Bethany," where He purposed
+to take His final leave of them on earth. The Bethany here meant, was
+not the actual village of that name, which was about two miles from
+Jerusalem, but a part of Mount Olivet, or the Mount of Olives, nearer
+to the city. The Mount Olivet began about 5 furlongs (little more than
+half a mile) from Jerusalem: the first tract or part of the Mount was
+called Bethphage, and in this tract was the village bearing that name:
+another portion of the Mount went by the name of Bethany, and in that
+tract was the village of Bethany. Jesus led his Apostles to the spot
+where the tract of Bethany joined that of Bethphage. "When they
+therefore were come together, they asked of him, saying, Lord, wilt
+thou at this time restore again the kingdom to Israel?"
+
+The Apostles had not yet a clear idea of the spiritual nature of
+Christ's kingdom, nor of the time which was to elapse, before it
+should be established upon earth; and they seem even to have thought
+that now, when by His rising from the dead He had proved Himself to be
+the Messiah, the King of the Jews, He would at once restore them to
+their former state of prosperity, and make Judæa again an independent
+kingdom. Jesus reproved them for asking such a question, and "said
+unto them, It is not for you to know the times or the seasons, which
+the Father hath put in his own hand." There are, indeed, many things
+said of future blessings in store for the Children of Israel; but
+_how_ or _when_ God will give them, is one of the secret things, which
+are at present hidden from us. After reproving His disciples for undue
+curiosity as to future events, Jesus calls their attention back to
+matters more nearly concerning themselves; namely, to the work which
+they were now to do, in bearing witness of all that He had done, and
+in teaching men everywhere the blessed truths of the Gospel; and for
+this important and arduous task, Jesus again promises them that divine
+help, without which man can do nothing good. Therefore, he said unto
+them, "But ye shall receive power, after that the Holy Ghost is come
+upon you; and ye shall be witnesses unto me, both in Jerusalem, and in
+all Judæa, and in Samaria, and unto the uttermost part of the earth."
+
+"And he said unto them, All power is given unto me in heaven and in
+earth. Go ye, therefore, and teach all nations, baptizing them in the
+name of the Father, and of the Son, and of the Holy Ghost; teaching
+them to observe all things whatsoever I have commanded you. Go ye into
+all the world, and preach the Gospel to every creature. He that
+believeth and is baptized shall be saved; but he that believeth not
+shall be damned. And these signs shall follow them that believe: In my
+name shall they cast out devils; they shall speak with new tongues;
+they shall take up serpents; and if they drink any deadly thing, it
+shall not hurt them; they shall lay hands on the sick, and they shall
+recover. And, lo, I am with you alway, even unto the end of the
+world."
+
+By being baptized, those who heard the Gospel preached, showed their
+faith in Christ, and their determination to follow His precepts and
+commands: and by Baptism, God gave them grace and strength to do so.
+By Baptism, we are now received into Christ's Church--we become
+Christians. In the time of the Apostles, of course, the grown-up
+people were baptized: when they had heard the Gospel preached, and
+believed that Jesus Christ came into the world to save sinners, they
+would repent of all their sins, and try to serve and obey Him; and
+then they would be baptized in the name of the Father, and of the Son,
+and of the Holy Ghost; to show that they _did_ mean to dedicate, or
+give themselves up, to the service of God: and He, in return, would
+pour out upon them His Holy Spirit, to enable them to do so.
+
+But God, who is a merciful Father, does not require His creatures to
+wait for the blessings of Baptism, until they are old enough to
+understand and value them; and therefore amongst Christian nations,
+Infants are baptized long before they can either believe or repent,
+and so they become the children of God--lambs of His flock; and
+receive His blessing before they have sense to know anything about it.
+When they are old enough, they must learn to know what great blessings
+were given to them by Baptism, and what solemn promises were made for
+them--promises which they are bound to keep, if they would partake of
+the benefits, and live with Jesus hereafter in heaven. In our own
+strength, no one can keep these promises entirely; but we must
+continually _strive hard_ to do so, and above all pray without
+ceasing, that we may be strengthened to do it.
+
+After Jesus had given His Apostles commands to preach the Gospel to
+every creature, and to baptize all who were willing, He told them, as
+we have read, that they should have power to work miracles, in order
+to prove to all men that they really were the chosen messengers of
+God, giving His messages to His people: for if they were able to cast
+devils out of the bodies of men, to heal the sick, to speak languages
+which they had never learned, and to take up venomous serpents, or
+drink poison without suffering any harm, it would be quite plain that
+God was with them; since only by His special grace could a man do any
+of these things.
+
+"And when he had spoken these things, he lifted up his hands, and
+blessed them. And it came to pass while he blessed them, he was parted
+from them, and a cloud received him out of their sight, and (he was)
+carried up into heaven." "So then, after the Lord had spoken unto
+them, he was received up into heaven, and sat on the right hand of
+God."
+
+"And while they looked stedfastly toward heaven, as he went up, behold
+two men stood by them in white apparel; which also said, Ye men of
+Galilee, why stand ye gazing up into heaven? This same Jesus, which is
+taken up from you into heaven, shall so come in like manner as ye have
+seen him go into heaven."
+
+From the question asked by these angels, it would seem that even now
+the Apostles could hardly believe that their beloved Lord was gone
+from their sight for ever, upon the earth. They are therefore
+reminded, that their "gazing up" is useless; but that a day shall come
+when He shall return to earth: but then it will be as a judge, to pass
+sentence of happiness or misery upon every living creature. We know
+not how soon that awful day may come; let us therefore watch and pray,
+that we may find mercy before our judge--the Saviour of all who so
+believe in Him, as to love Him and keep His commandments.
+
+The words of the angels recalled the disciples' minds to earth, and to
+the work which their Master had left them to do. "And they worshipped
+him, and returned to Jerusalem, from the mount called Olivet, with
+great joy. And were continually in the temple, praising and blessing
+God."
+
+"And they went forth, and preached everywhere, the Lord working with
+them, and confirming the word with signs following." Not immediately,
+however; but in these words St. Mark, as it were, sums up the future
+history of the Apostles; stating how they at once set to work to
+fulfil the commandments given to them by Jesus Christ.
+
+Here, then, the History of our Lord and Saviour Jesus Christ must end;
+and we cannot do better than close it with the words of St. John
+himself, speaking of our Lord's miracles: "And many other signs truly
+did Jesus in the presence of his disciples, which are not written in
+this book: but these are written that ye might believe that Jesus is
+the Christ, the Son of God; and that believing, ye might have life
+through his name."
+
+St. John ends his account of His Master's life and death with the
+following words: "This is the disciple which testifieth of these
+things, and wrote these things: and we know that his testimony is
+true. And there are also many other things which Jesus did, the which,
+if they should be written every one, I suppose that even the world
+itself could not contain the books that should be written. Amen."
+
+
+
+
+PART II.
+
+
+
+
+Chapter I.--THE GIFT OF THE HOLY GHOST.
+
+
+After the Four Gospels, there is in the New Testament a book called
+"The Acts of the Apostles," which gives us an account of the principal
+acts, or doings, of some of the Apostles, after the Lord was taken
+from them. This Book of Acts was written by St. Luke, who also wrote
+one of the Four Gospels; and it is the only Scriptural account we have
+of what the Apostles said and did, though we gather a few more
+particulars from the Epistles, or letters written by the Apostles
+themselves, to the brethren in different places.
+
+The Book of Acts furnishes us with much that has been said of the
+Ascension, or "_going up into heaven_," of Jesus Christ. We have
+already heard that the Apostles returned to Jerusalem with "joy,"
+which might seem strange when one they so dearly loved had just been
+taken from them. But they had indeed cause for joy: they had seen
+their Lord suffer and die, to purchase pardon for sinners; they had
+seen Him come to life again, thus showing that He had indeed made a
+sufficient atonement for all: and now they had beheld Him received up
+into heaven, proving that, for His sake, all His true disciples might
+follow Him: "where I am, there shall ye be also." Great therefore was
+their joy, and they showed it in the most fitting manner, by being
+"continually in the temple, praising and blessing God."
+
+The first thing we have an account of after their return from Mount
+Olivet to Jerusalem is, that, "when they were come in, they went up
+into an upper room, where abode both Peter, and James, and John, and
+Andrew, Philip, and Thomas, Bartholomew (called also Nathanael), and
+Matthew, James the son of Alphæus (known to us as the Less), and Simon
+Zelotes, and Judas (or Jude) the brother of James." The word "Zelotes"
+means full of zeal, or eagerness; and this Simon was probably so
+called, because he was eager in doing the work of God. St. Matthew
+speaks of him as "Simon the Canaanite"; and it is supposed that he
+was a native of the city of Cana, in Galilee. Here we find the eleven
+Apostles all together: and they "continued with one accord in prayer
+and supplication, with the women, and with Mary the mother of Jesus,
+and with his brethren": waiting for the promised outpouring of the
+Holy Spirit.
+
+During this time, Peter proposed, that from amongst the disciples who
+had accompanied them all the time that the Lord Jesus went in and out
+among them, they should choose one to take the place of Judas
+Iscariot, and be with them a witness of the Resurrection of Christ;
+thus making the number of the Apostles twelve, as it had been at
+first, by the Lord's appointment. Peter's suggestion was at once
+followed. "And they appointed two, Joseph called Barsabas, who was
+surnamed Justus, and Matthias," both of whom appeared to be in every
+way fit for the office they were to fill; and then, not trusting in
+their own judgment, "they prayed, and said, Thou, Lord, which knowest
+the hearts of all men, shew whether of these two thou hast chosen,
+that he may take part of this ministry and apostleship, from which
+Judas by transgression fell, that he might go to his own place. And
+they gave forth their lots; and the lot fell upon Matthias; and he was
+numbered with the eleven apostles."
+
+The mode of deciding doubtful matters by lot had been appointed by the
+Law of Moses; and was, at the time we are speaking of, a solemn way of
+seeking the Will of God, who directed the lot as He saw fit.
+
+Matthias, now chosen to be an Apostle, was probably one of the
+seventy, whom our Lord during His life sent out by twos to teach the
+people, and work miracles, in order to prepare the way for Him. It is
+believed that Matthias first went about teaching in Judæa, and that he
+afterwards travelled eastward, where he met with cruel treatment from
+the barbarous nations of Asia. With great labour and suffering, he did
+convert many of the heathens to Christianity; but at last he was put
+to death for the sake of Jesus. But these things did not, of course,
+happen until many years after Matthias was chosen to fill up the
+number of the Apostles.
+
+Jesus had remained on earth for forty days from the day of His
+resurrection; and during that time He showed himself at different
+times to His disciples. The day on which He rose from the grave we
+call "Easter Day," from an old word, meaning "to rise." The Apostles
+kept a feast every year afterwards on that day, in memory of this
+glorious event; and our Church teaches us also to observe Easter as a
+season of especial joy.
+
+In consequence of Christ having risen on the First Day of the week,
+the disciples, and all Christians since their time, have observed that
+day as a day of holy rest, and called it the Lord's Day: this is
+Sunday, which amongst us is dedicated to the special service of God,
+instead of the Seventh Day, or Jews' Sabbath, our Saturday.
+
+Forty days after Easter Day, Jesus went up, or "ascended," into
+heaven; and our Church keeps that day holy, and calls it "The
+Ascension Day," because "ascension" means going up.
+
+For ten days after the Ascension, the disciples, who had seen their
+Lord ascend, remained quietly at Jerusalem, praising God for all that
+had been done, and praying continually both in private and in public.
+Another great feast of the Jews was now drawing near: this feast is
+spoken of under different names in the Old Testament, and we must now
+say something about it.
+
+In the Law of Moses, the Jews were, as has already been said,
+commanded to offer up a sheaf of corn on the day after the Sabbath
+which followed the Feast of the Passover; that is, on the first day of
+the week, after the Passover week. This sheaf was offered up as a
+thank-offering at the beginning of harvest, for they began to cut the
+barley (the first corn crop) immediately after the Passover.
+
+Seven weeks after this beginning of harvest, the Jews were to keep one
+of the three great feasts, ordained by the Mosaical, or Levitical Law.
+This great feast was called "The Feast of Weeks," because it was
+observed seven weeks after that of the Passover: seven weeks were
+called "a week of weeks," because seven days make a week, and there
+were seven times seven days in the Feast of Weeks. It was also called
+"The Day of First Fruits," because it was then the time to begin to
+gather in the other crops and productions of the ground; and in
+thankfulness for all these fruits of the earth, a new meat offering
+was offered unto the Lord.
+
+The Jewish Rabbis also called this great feast, "The Day of the Giving
+of the Law," because the Law was given by God to Moses on Mount Sinai,
+fifty days after the Children of Israel ate the first Passover in
+Egypt; and this feast, as we have said, was kept on the fiftieth day
+after the Feast of the Passover. In the New Testament this feast day
+is called "The Day of Pentecost": because in Greek, "Pentecost" means
+fiftieth, and as we have said, the Jews were to number fifty days from
+the morrow after the Passover Sabbath, and then to keep this great
+feast.
+
+As Jesus rose on the morrow after the Passover Sabbath, our Easter Day
+(or Easter Sunday), the fiftieth day, would again be on the first day
+of the week, Sunday with us: seven weeks or fifty days from the
+blessed day on which our Lord rose from the grave, and ten days after
+His Ascension.
+
+This Day of Pentecost, distinguished already as a day of rejoicing and
+thanksgiving for many blessings, temporal and spiritual, and called
+"The Feast of Weeks," "of First Fruits," and of "The Giving of the
+Law," was now chosen by God as the day on which the promised gift of
+the Holy Spirit was to be poured out upon the Apostles, to their great
+spiritual benefit, as well as to that of all who were to look to their
+teaching, for the knowledge of what Jesus Christ has done for sinners.
+
+We read in the Book of Acts, "And when the day of Pentecost was fully
+come, they were all with one accord in one place. And suddenly there
+came a sound from heaven as of a rushing mighty wind, and it filled
+all the house where they were sitting. And there appeared unto them
+cloven tongues like as of fire, and it sat upon each of them." Fire
+was looked upon by the Jews as a sign of the presence of God. And
+those upon whom these tongues of fire descended, were at once "filled
+with the Holy Ghost": a visible and miraculous sign immediately
+followed, for they "began to speak with other tongues," that is, in
+strange and foreign languages, which they had never learnt, "as the
+Spirit gave them utterance."
+
+Thus were accomplished the promises of Jesus, to send the Comforter
+upon His Apostles, and that they should be baptized with the Holy
+Ghost.
+
+The power of speaking strange languages was a most valuable gift,
+enabling the Apostles to obey the command "to teach all nations,"
+which they could not have done had they not been able to make
+themselves understood by all men.
+
+One miracle had, as a punishment, confounded the language of men, so
+that they ceased to have intercourse with each other: now another
+miracle mercifully removed this barrier, so that all nations might
+hear from the Apostles the glad tidings of salvation--the Gospel of
+our Lord Jesus Christ.
+
+At the time when the Holy Ghost descended so miraculously upon the
+Apostles, "there were dwelling at Jerusalem, Jews, devout men, out of
+every nation under heaven." By "devout men," is meant worshippers of
+the one true God: these were mostly Jews, either from having been born
+so, or from having turned from idolatry to follow the religion of the
+Jews. These Jews were scattered over the face of the world; and
+wherever they went, they endeavoured to make proselytes: the Feast of
+the Passover would naturally bring numbers of them to Jerusalem, to
+add to those who dwelt in the city. "Now when this," that had happened
+to the Apostles, "was noised abroad, the multitude came together, and
+were confounded (or astonished beyond measure), because that every man
+heard them speak in his own language. And they were all amazed, and
+marvelled, saying one to another, Behold, are not all these which
+speak Galileans? And how hear we every man in our own tongue, wherein
+we were born? Parthians, and Medes, and Elamites, (or Persians), and
+the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus,
+and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya
+about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and
+Arabians, we do hear them speak in our tongues the wonderful works of
+God."
+
+Most of the countries here mentioned are parts of what we call Asia:
+but in the New Testament, when Asia is spoken of, it seems to mean
+only the parts about Lydia; that part of Asia, in short, known to us
+as Asia Minor, which borders on the Archipelago, or Ægean Sea. Libya,
+as well as Egypt, was a part of Africa. One of the kings of Egypt,
+Ptolemy Lagus, the father of that Ptolemy who employed seventy-two
+learned men to translate the Hebrew Scriptures into Greek, did place a
+good many captive Jews in Cyrene, and other parts of Libya. The
+descendants of these people, and the proselytes they had made, were
+amongst the number of Jews gathered together to the city of Jerusalem
+at this time.
+
+
+
+
+Chapter II.--THE LAME MAN HEALED BY PETER AND JOHN.
+
+
+When the multitude of Jews from all parts of the earth, heard twelve
+poor ignorant men of Galilee, able to speak easily in many different
+languages, which they had most probably never even heard spoken
+before, "they were all amazed, and were in doubt, saying one to
+another, What meaneth this?" The great truths of the Gospel thus
+proclaimed, must indeed have startled them, for they could not but
+perceive that God was with these men in a very remarkable manner. Some
+of them, unwilling to believe the words spoken by the Apostles, tried
+to make out that they had been drinking so much wine, that they did
+not know what they were talking about, and ought not, therefore, to be
+listened to. "Others mocking said, These men are full of new
+wine,"--as if being drunk, could make any man speak a real language,
+of which, in his sober moments, he knew nothing.
+
+It was of the greatest importance that all men should clearly
+understand that the Apostles were really and truly the messengers of
+God, and that the Holy Spirit had been wonderfully given to them, to
+enable them to teach all nations: and therefore, when the accusation
+of being drunk was brought against them, they stood up, and Peter, no
+longer timid and fearful as to what man might do to him, lifted up his
+voice, and spake boldly to the assembled multitude. It is most
+probable that all this took place in some part of the temple.
+
+Peter began by declaring to the people, that he and his fellows were
+not drunk, reminding them that it was only the third hour of the day.
+The third hour, nine o'clock in the morning with us, was the time
+appointed for service in the temple, and the pious and devout Jews did
+not eat nor drink _anything_ before they attended it. Then Peter told
+his hearers, that what they had now seen, was only the fulfilment of
+the prophecies, that the Lord would pour out His Spirit upon all
+flesh. Then he went on, and spake to them of many solemn things, and
+of the death and resurrection of Jesus of Nazareth; and how David,
+whom all the Jews acknowledged to be a prophet, had declared
+beforehand those things which had happened unto Jesus. Peter also told
+the people, that "this Jesus, being by the right hand of God exalted"
+into heaven, "and having received of the Father the promise of the
+Holy Ghost, he hath shed forth this, which ye now see and hear": and
+he ended his discourse with these plain and fearless words, "Therefore
+let all the house of Israel know assuredly, that God hath made that
+same Jesus, whom ye have crucified, both Lord and Christ."
+
+These words seem to have had a great effect on the people, for "when
+they heard this, they were pricked in their heart," that is, their
+consciences told them that they had greatly sinned in putting Jesus to
+death; and now, feeling their need of help and guidance, they "said
+unto Peter and to the rest of the Apostles, Men and brethren, what
+shall we do?" The answer was ready: "Then Peter said unto them,
+Repent, and be baptized every one of you in the name of Jesus Christ
+for the remission of sins, and ye shall receive the gift of the Holy
+Ghost. For the promise is unto you and to your children, to all that
+are afar off, even as many as the Lord our God shall call. And with
+many other words did he testify and exhort, saying, Save yourselves
+from this untoward generation,"--that is, separate yourselves from the
+unbelieving and sinful multitude, and so save yourselves from the
+wrath of God, which will rest upon all impenitent sinners.
+
+The success of Peter's words, proving the reality of the power given
+to them by the Holy Spirit, must have been a great encouragement to
+the Apostles to continue their labours, in humble confidence that the
+same help would be ever with them. We read, "Then they that gladly
+received his word were baptized: and the same day there were added
+unto them," to the company of disciples, "about three thousand
+souls"--a large number. Nor was it a momentary feeling that actuated
+them, for we read, "And they continued stedfastly in the Apostles'
+doctrine and fellowship, and in breaking of bread, and in prayers";
+that is, they continued to listen to the blessed truths taught by the
+Apostles of the forgiveness of sins for Jesus Christ's sake, partaking
+with them of the Lord's Supper in remembrance of His death, and
+joining in earnest prayer for grace, to enable them to serve God
+acceptably. "And fear came upon every soul: and many wonders and signs
+were done by the Apostles." Those who saw such miracles performed,
+were more and more convinced that the Apostles were the messengers of
+God; and they would naturally fear to offend the Almighty God, Whose
+power was thus shown, and of Whose goodness the Apostles spake.
+
+"And all that believed were together, and had all things common; and
+sold their possessions and goods, and parted them to all men, as every
+man had need. And they, continuing daily with one accord in the
+temple, and breaking bread from house to house, did eat their meat
+with gladness and singleness of heart, praising God, and having favour
+with all the people. And the Lord added to the church daily such as
+should be saved." Those who now became Christians, devoted themselves
+and all their possessions to the service of God: content with food for
+the supply of their daily wants, their whole object was to do the work
+of God with "singleness of heart"; that is, with a heart wholly filled
+with love towards Him, and to their fellow creatures for His sake,--a
+heart whose single purpose it was to do the Will of God. No wonder
+that those who acted in such a manner, found favour with all the
+people, and that their example was followed, so that many were daily
+added to the Church, or body of believers in Jesus Christ.
+
+We read just now, that those who believed had all things common, and
+sold their possessions so as to make one common fund, out of which the
+daily wants of each were supplied. Thus those who had goods and riches
+gave them up; and those who had none were supplied out of their
+abundance.
+
+This giving up of all private property by the rich, so that the poor
+believers might be supported, was necessary at that time: for the
+poorer class of people on becoming Christians, would get neither
+employment nor help from their Jewish brethren; nor would they receive
+any part of those sacrifices offered in the temple, which were devoted
+to the relief of the poor. But however desirable this arrangement was
+then, it was not _commanded_; it was a sacrifice made willingly by the
+rich, for the benefit of the poorer brethren. In these days, to have
+everything in common would be impossible; but though we are not called
+upon to do this, we _are_ called upon and _commanded_ to help others;
+and to deny ourselves, and sacrifice our own wishes, that we may be
+able to do good to our fellow creatures; and thus show our love for
+Jesus, Who says, "If any man seeth his brother have need and shutteth
+up his compassion from him, how dwelleth the love of God in him?" And
+again, "To do good and to distribute forget not, for with such
+sacrifices God is well pleased." Many other passages of Scripture
+teach us the same lesson, and it is summed up as it were in the
+command, "Do unto all men as ye would they should do unto you."
+
+The next act we hear of as done by the Apostles is, that "Peter and
+John went up together into the temple, at the hour of prayer, being
+the ninth hour." There were three fixed times for public prayer in the
+temple: the third hour (or 9 o'clock in the morning), when the morning
+sacrifices were offered; the sixth hour, that is, 12 o'clock or noon;
+and the ninth hour, 3 o'clock in the afternoon, when the evening
+sacrifices were offered. The gates of the temple were the favourite
+resorts of cripples, who caused themselves to be carried to them, that
+they might beg for money from those who were continually passing and
+re-passing. Peter and John, going up to prayer in the middle of the
+day, saw a poor man who had been lame ever since he was born, and
+"whom they laid daily at the gate of the temple which is called
+Beautiful, to ask alms of them that entered into the temple." When
+this man begged of the Apostles they said unto him, "Look on us." The
+man readily gave heed unto them, and did as they told him, "expecting
+to receive something of them"; and so he did, though not of the kind
+he expected. "Then Peter said, Silver and gold have I none; but such
+as I have give I thee: In the name of Jesus Christ of Nazareth, rise
+up and walk. And he took him by the right hand, and lifted him up: and
+immediately his feet and ankle bones received strength. And he,
+leaping up, stood, and walked, and entered with them into the temple,
+walking, and leaping, and praising God." When the people saw this man,
+whom they had long known as a helpless cripple, "walking, and praising
+God," they were naturally full of wonder and amazement. "And as the
+lame man which was healed held Peter and John, all the people ran
+together unto them, in the porch that is called Solomon's, greatly
+wondering."
+
+This porch was, you must remember, a sort of colonnade or piazza,
+built over the same spot on which that built by Solomon in the first
+temple, had stood. When Peter saw such a number of people assembled,
+he spake to them, and said, "Ye men of Israel, why marvel ye at this?
+or why look ye so earnestly on us, as though by our own power or
+holiness we had made this man to walk?" And then he told them, that
+this cripple was made whole, because he had faith in Jesus Christ, who
+was truly the Son of God the promised Messiah, though they had refused
+to believe in Him, and had forced Pilate to crucify Him. But that,
+although they had preferred a murderer, and had killed Him Who was the
+Prince of Life, God had raised Him from the dead; as all the Apostles
+could bear witness, and that in His name and by His power alone, was
+this miracle worked. Peter then went on to say, that they did not know
+what they were about when they persecuted Jesus even unto death; and
+that if now, they would repent, and believe all that the Apostles
+could tell them of Jesus Christ, their sins should be "blotted out."
+And he reminded them, that Moses, and all the prophets since his time,
+had spoken of the coming of Christ; and that to them, as the
+descendants of the Children of Israel with whom the first covenant was
+made, God had now sent His son Jesus Christ, to bless them, in turning
+away every one from his iniquities. Peter and John were not long left
+to preach undisturbed to the people: for "as they spake unto the
+people, the priests, and the captain of the temple, and the Sadducees,
+came upon them, being grieved that they taught the people, and
+preached through Jesus the resurrection from the dead. And they laid
+hands on them, and put them in hold unto the next day: for it was now
+eventide." The captain of the temple was one of the Priests, who
+directed and looked after all the guards and watches of the Priests
+and Levites, who were appointed to keep the temple from being in any
+way profaned. Before the death of Jesus, the Scribes and Pharisees
+were His chief enemies; but now that His disciples declared and taught
+that He had risen from the dead, the Sadducees became the most violent
+opposers of the Apostles, who taught the doctrine of the Resurrection.
+
+
+
+
+Chapter III.--ANANIAS AND SAPPHIRA.
+
+
+Although the Priests and the Sadducees did for the time put a stop to
+Peter's discourse, they could not undo the effect which it produced;
+for we read, "Howbeit many of them which heard the word believed; and
+the number of the men was about five thousand."
+
+The next day Peter and John were taken before the Sanhedrim, where
+Annas, the High Priest, and Caiaphas, with many others, were
+assembled. "And when they had set them in the midst, they asked, By
+what power, or by what name, have ye done this?" Peter, filled with
+the Holy Ghost, immediately told the members of the Council, that the
+lame man was healed solely and entirely by the name or power of the
+very Jesus of Nazareth, Whom they had crucified, Whom God had raised
+again from the dead. And further he told them, that Jesus, Whom they
+had rejected, was the corner stone as it were, the foundation of
+Christ's Church; and that none who would not believe in Him could be
+saved; saying also, "Neither is there salvation in any other: for
+there is none other name under heaven given among men, whereby we must
+be saved."
+
+The boldness of the Apostles in thus speaking, greatly astonished
+their hearers; especially as they "perceived that they were unlearned
+and ignorant men." Unlearned and ignorant according to the ideas of
+the world, but full of the best knowledge and wisdom; for by the Holy
+Spirit, they had been taught those things which make men wise unto
+salvation. All the learning in the world, although very useful and
+desirable, will be of no value in the day of death; but the wisdom
+which is from above, will then prove an inestimable treasure. Many who
+are ignorant of everything but what the Bible teaches them, will then
+be found more _truly wise_, than those who have spent their lives in
+acquiring knowledge, without searching the Scriptures.
+
+The Priests and elders might well marvel; they knew the Apostles to be
+unlearned fishermen, and they despised them as being Galileans; "and
+they took knowledge of them, that they had been with Jesus. And
+beholding the man which was healed standing with them, they could say
+nothing against it." They saw that Peter and John were two of those
+who had always followed Jesus whilst He was on earth, and now it was
+certain that they had worked a great miracle: they could not deny
+this, for there, by the side of the two Apostles, stood the very man
+whom they had healed: a man well known to all at Jerusalem, as having
+never been able to stand upon his feet since he was born. The Priests
+and elders could not say the man was _not_ healed; and therefore, as
+they were determined _not_ to acknowledge the power of Jesus, they
+were in difficulty as to what they could do to the Apostles. "But when
+they had commanded them to go aside out of the council, they conferred
+among themselves, saying, What shall we do to these men? for that
+indeed a notable miracle hath been done by them, is manifest to all
+them that dwell in Jerusalem; and we cannot deny it. But that it
+spread no further among the people, let us straitly threaten them,
+that they speak henceforth to no man in this name."
+
+It is sad to hear of rulers who were only anxious to prevent the
+people from believing in the truth! How truly did they bring upon
+themselves the sentence pronounced by our Lord, when he said, "Woe
+unto you lawyers, for ye have taken away the key of knowledge: ye
+entered not in yourselves, and them that were entering in ye
+hindered."
+
+Having made up their minds what to do, the members of the Council sent
+again for the Apostles: "And they called them, and commanded them not
+to speak at all nor teach in the name of Jesus. But Peter and John
+answered and said unto them, Whether it be right in the sight of God
+to hearken unto you more than unto God, judge ye. For we cannot but
+speak the things which we have seen and heard." The Jews, who
+professed to obey the Law given to Moses by God, could not possibly
+say that it was right to obey man rather than God; and the sudden and
+complete cure of this man, who was above forty years old, had given
+such a proof that the Apostles acted under the immediate direction of
+the Almighty, that the Priests knew not what to say or do.
+
+"So when they had further threatened them, they let them go, finding
+nothing how they might punish them, because of the people: for all men
+glorified God for that which was done. And being let go, they went to
+their own company, and reported all that the Chief Priests and elders
+had said unto them." And when they heard that, they lifted up their
+voice to God, and praised Him Who had done such great things, and had
+accomplished every word that David and the prophets had spoken
+concerning the Messiah, the holy child Jesus, against whom "both Herod
+and Pontius Pilate, with the Gentiles, and the people of Israel, were
+gathered together, for to do whatsoever thy hand and thy counsel
+determined before to be done."
+
+And then the disciples prayed the Lord to grant them grace to speak
+the truth boldly, undismayed by the fear of man; and to continue those
+signs and wonders, which proved them to be acting by his special
+direction.
+
+They were comforted and encouraged by an immediate answer to their
+prayers: for "when they had prayed, the place was shaken where they
+were assembled together; and they were all filled with the Holy Ghost,
+and they spake the word of God with boldness. And with great power
+gave the Apostles witness of the resurrection of the Lord Jesus: and
+great grace was upon them all." They had well and fearlessly used the
+grace already given to them, and therefore the Lord increased the
+gift, and strengthened them still further for their work.
+
+"And the multitude of them that believed were of one heart and of one
+soul": united together in perfect love and harmony; believing the same
+truths, and having the same object in all they did; namely, that of
+bringing all men to serve and obey the Lord. Even as to worldly
+matters, as we have said, the same unity or oneness of feeling
+prevailed, "neither said any of them that ought of the things which he
+possessed was his own; but they had all things common. Neither was
+there any among them that lacked: for as many as were possessors of
+lands or houses sold them, and brought the prices of the things that
+were sold, and laid them down at the Apostles' feet: and distribution
+was made unto every man according as he had need."
+
+At this time the Church of Christ, that is, the company of believers,
+was joined by a man who afterwards took a great share in the work of
+the Apostles: we read, "And Joses, who by the Apostles was surnamed
+Barnabas, (which is, being interpreted, The son of consolation,) a
+Levite, and of the country of Cyprus, having land, sold it, and
+brought the money, and laid it at the Apostles' feet." This Joses had
+either been born in the isle of Cyprus, which lies in the eastern part
+of the Mediterranean Sea, or he had lived there so long, that it was
+quite like his native country. As a Levite, he could never at any time
+have had any inheritance of land in Judæa; but of course a Levite
+might _buy_ land in foreign countries, or even in Judæa itself,
+particularly now, when the distinction into tribes was almost lost.
+Joses had land probably in Cyprus, and being convinced that Jesus was
+the Messiah, he determined to join the company of believers, and
+devote his future life to the service of God and man, by preaching the
+Gospel to others. He therefore gave up all that he possessed, and was
+henceforth content to receive merely what was necessary for his food
+and raiment, like the poorest disciple. His joining them, was a great
+comfort and encouragement to the Apostles in their work, and they
+therefore surnamed him Barnabas, which means the Son of Consolation.
+By the name of Barnabas, he is always spoken of in Scripture.
+
+Soon after Barnabas had joined the Apostles, a fearful punishment fell
+upon a man named Ananias, and his wife Sapphira, who also sold some
+land, and then brought part of the money they had received for it,
+pretending that they had brought the whole. When Ananias laid "a
+certain part at the Apostles' feet," he _acted_ a lie, though he did
+not speak one; and for the lie in his heart, Peter reproved him,
+reminding him that he was not obliged to sell his land, and that
+after he had sold it, he could have done as he pleased with the money;
+but that to pretend he had brought the whole price, when he had only
+given a part, was a grievous sin; for, said Peter, "thou hast not lied
+unto man, but unto God." Immediately the wrath of God was shown in an
+awful manner. "Ananias, hearing these words, fell down and gave up the
+ghost: and the young men arose, wound him up" in grave clothes, "and
+carried him out, and buried him," "and great fear came upon all them
+that heard these things." We must observe also, that Ananias showed a
+great want of faith: had he believed that the Apostles were really
+filled with the Holy Ghost, he could not have expected to hide the
+truth from them: in lying to the Apostles he had lied unto God; but in
+fact all lies _are_ a sin against God.
+
+About three hours after the burial of Ananias, his wife Sapphira, not
+knowing as yet what was done, came in. What she said we are not told;
+but we read, "And Peter answered unto her, Tell me whether ye sold the
+land for so much?" Her answer was a lie, for "she said, Yea, for so
+much;" not, however, stating how _much more_ they had received for the
+land. "Then Peter said unto her, How is it that ye have agreed
+together to tempt the Spirit of the Lord? behold, the feet of them
+which have buried thy husband are at the door, and shall carry thee
+out. Then fell she down straightway at his feet, and yielded up the
+ghost: and the young men came in, and found her dead, and, carrying
+her forth, buried her by her husband. And great fear came upon all the
+church, and upon as many as heard these things." Well might fear come
+upon all who heard of these two, struck dead in their sin! Let us also
+fear, lest we likewise fall into the same condemnation; for though
+liars may not now be struck dead with the lie on their lips, we know
+that the Devil is the father of lies, and that "all liars shall have
+their part in the lake which burneth with fire and brimstone, prepared
+for the Devil and his angels." When we read such awful words, let us
+remember that we may be guilty in the sight of God, without telling a
+direct falsehood. All deceit and hypocrisy; holding our tongues when
+we ought to speak the truth; and telling _part_ of the truth; are as
+displeasing in the sight of God as direct lies. We must speak and do
+the truth from our hearts; never attempting in any way to deceive
+others, or even to allow them to believe what we know is not true.
+
+The Apostles, in spite of the threats of the Sanhedrim, continued to
+preach to the people in Solomon's porch, doing many signs and wonders
+among the people, who "magnified," or thought much of them; "and of
+the rest durst no man join himself to them." After such a warning as
+that given in the case of Ananias and Sapphira, no one who was not
+really and truly willing to devote himself entirely to the service of
+God, would dare to pretend to do so.
+
+
+
+
+Chapter IV.--APPOINTMENT OF DEACONS.
+
+
+The Apostles continued to teach the people, "and believers were the
+more added to the Lord, multitudes both of men and women. Insomuch
+that they brought forth the sick into the streets, and laid them on
+beds and couches, that at the least the shadow of Peter passing by
+might overshadow some of them. There came also a multitude out of the
+cities round about unto Jerusalem, bringing sick folks, and them which
+were vexed with unclean spirits: and they were healed every one."
+
+The Priests and elders were much displeased at the Apostles having
+such influence over the people, who, witnessing the miracles worked by
+them in the name of Jesus, naturally believed in them, and in Him
+whose servants they were.
+
+"Then the high priest rose up, and all they that were with him, (which
+is the sect of the Sadducees,) and were filled with indignation, and
+laid their hands on the apostles, and put them in the common prison."
+In the morning the High Priest called the Council together, "and sent
+to the prison to have them brought" up for trial. But the officers
+sent, returned, "saying, The prison truly found we shut with all
+safety, and the keepers standing without before the doors; but when we
+had opened, we found no man within." And so indeed it was; for after
+the Apostles were shut up in prison, "the angel of the Lord by night
+opened the prison doors, and brought them forth, and said, Go, stand
+and speak in the temple to the people all the words of this life. And
+when they heard that, they entered into the temple early in the
+morning, and taught." Thus, whilst the keepers did not even know that
+their prisoners were gone, they were fearlessly preaching the Gospel
+in the temple, in obedience to the Lord's command.
+
+When the members of the Council heard that the Apostles were no longer
+in the prison, they could not help feeling that a miracle had been
+worked for their deliverance; and they dreaded the consequence of this
+fresh proof that the Lord was with them. Greatly perplexed, the High
+Priest, and the captain of the temple, and the Chief Priests, debated
+amongst themselves, and "doubted of them whereunto this would grow."
+Whilst the Priests and elders were thus considering the matter, "came
+one and told them, saying, Behold, the men whom ye put in prison are
+standing in the temple, and teaching the people."
+
+This proof of the determination of the Apostles to obey God rather
+than man, without fear of the consequences, must have added to the
+perplexity of the Council, and increased their difficulty as to how
+they should deal with these men, whom the people loved, and were ready
+to defend against all who should attempt to hurt them. Wishing again
+to speak to the Apostles, they gave orders accordingly. "Then went the
+captain with the officers, and brought them without violence: for they
+feared the people, lest they should have been stoned." Nor was there
+any occasion to use violence, for the Apostles had no idea of
+resisting: they were ready to bear witness to the Lord Jesus before
+the Council, as well as in every other place. "And when they had
+brought them, they set them before the council: and the high priest
+asked them, saying, Did not we straitly command you, that ye should
+not teach in this name? and, behold, ye have filled Jerusalem with
+your doctrine, and intend to bring this man's blood upon us,"--that
+is, to make the people treat them as if they were guilty of murder,
+for having put Jesus to death. Peter and the other Apostles repeated
+their declaration, that they must obey God rather than men; and then
+they plainly told the Priests and elders that they had indeed killed
+Jesus Christ, the Messiah; and that the God of Israel had raised Him
+from the dead, to be the Saviour of all who would believe and repent:
+and they further said, that God had appointed them to bear witness of
+all things which Jesus had said and done; and that the Holy Ghost, by
+whose help they worked miracles, was also a witness to the truth of
+all that they taught to the people. "When they heard that, they were
+cut to the heart"; but it was not a right sort of grief; for, instead
+of believing the Apostles' words, and so turning to the Lord, they
+"took counsel to slay them," that they might no longer preach the
+Gospel of Jesus Christ.
+
+One of the members of the Sanhedrim was a Pharisee, named Gamaliel, a
+very learned man, much looked up to by all the Jews for his great
+wisdom. This man stood up, and having commanded the Apostles to be
+taken away for a short time, he spake to the other members of the
+Council, "and said unto them, Ye men of Israel, take heed to
+yourselves what ye intend to do as touching these men." Then he
+reminded them, that on two former occasions, when false teachers had
+for a time led many of the people even to rebel against their rulers,
+it had ended in the false teachers being slain, and their followers
+dispersed, so that no evil consequences had arisen. He therefore
+advised that the Apostles should be left alone; "for," said he, "if
+this counsel or this work be of men" (an invention of men only), "it
+will come to nought: but if it be God, ye cannot overthrow it; lest
+haply ye be found even to fight against God." Gamaliel evidently began
+to think that what the Apostles said might be true, and that
+therefore, in persecuting them, the Jews might be fighting against
+God. To fight against God is to resist His will, to try to prevent
+what He wills from being done. This is folly as well as sin; for the
+Will of God must be done, and we "cannot overthrow it." Let us try to
+bring our Wills into subjection and agreement with the Will of God:
+where His Will contradicts our hopes and wishes, let us yield at once,
+and pray that we may at all times be able to say from our hearts,
+"Father, not my Will, but Thine be done." Those who through life
+resist, and fight against the Will of God, will be forced at last to
+submit to it, to their eternal misery.
+
+The other members of the Council agreed to follow the advice of
+Gamaliel; but they did not do so without making another attempt to
+frighten the Apostles from continuing their work. "And when they had
+called the apostles, and beaten them, they commanded that they should
+not speak in the name of Jesus, and let them go." These commands had,
+of course, no more effect upon the Apostles than the former threats.
+"And they departed from the presence of the council, rejoicing that
+they were counted worthy to suffer shame for his name." They felt it
+an honour to suffer for the sake of Him, Who had suffered so much for
+them, and were only strengthened in their determination to show their
+love, by faithfully doing the work which their beloved Master had
+given them to do. "And daily in the temple, and in every house, they
+ceased not to teach and preach Jesus Christ."
+
+We have seen that the Believers, or Disciples, forming the Church of
+Christ, had at this time all things in common; and, as their numbers
+increased, it became impossible for the Apostles to divide the money
+to every person according to their need, without neglecting the more
+important work of preaching the Gospel to every creature. They had not
+time to do both things properly. We read: "And in those days, when the
+number of the disciples was multiplied, there arose a murmuring of the
+Grecians against the Hebrews, because their widows were neglected in
+the daily ministration." We must remember that "Grecians" were not the
+inhabitants of Greece, as the word might seem to signify. The Hebrews
+here spoken of were of course Jews, natives of Judæa, now become
+believers in Christ, or Christians. But, as has been already said,
+there were Jews established in all lands, who had been born, and
+always lived, there. Numbers of these had also become Christians, and
+had now joined the Apostles' company at Jerusalem. These persons were
+called "Grecians," "Hellenists," or "Hellenistic Jews," because in the
+countries to which they belonged the Grecian language was spoken.
+These "Grecians," living amongst foreigners, had lost all knowledge of
+the Hebrew language, in which the Old Testament was originally
+written; so that they made use of the Greek translation of the
+Scriptures. _Hebrews_, then, were Jews of Judæa, who had become
+Christians; _Grecians_ were Jews born in foreign lands, who had become
+Christians. The natives of Greece were called Greeks.
+
+It seems that the Grecians thought their poor were not so well
+attended to as those of the Hebrews, and so they were dissatisfied,
+and a murmuring arose. The Apostles considered amongst themselves how
+to remedy this matter; then, calling the multitude of the disciples
+together, they explained that it was not reasonable to expect them to
+leave their special work of teaching, to attend to worldly matters;
+and they said, "Wherefore, brethren, look ye out among you seven men
+of honest report, full of the Holy Ghost and wisdom, whom we may
+appoint over this business. But we will give ourselves continually to
+prayer, and to the ministry of the word. And the saying pleased the
+whole multitude." Such a wise and sensible arrangement could not fail
+to meet with approval; and it was immediately put in execution. Of
+the seven men thus chosen (called by us Deacons), there are only two,
+of whose particular acts we read in Scripture. These are, a man named
+Philip, and Stephen, of whom it is especially said, that he was "a man
+full of faith and of the Holy Ghost." These men, chosen from amongst
+themselves by the "multitude of disciples," were then "set before the
+Apostles," who approved of the choice; "and when they had prayed" for
+a blessing upon the step now taken, "they laid their hands on them,"
+thus consecrating, or solemnly appointing, the Deacons to their work,
+and passing on to them by this significant action some of their own
+power and authority; for, although these seven men were to take care
+of the poor, and see that the common funds were properly distributed,
+they were also to help in preaching, and even to baptize those whom
+they should convert.
+
+The _word_ "deacon" is not in the Book of Acts; but in the Epistles,
+Deacons are spoken of as persons appointed to help the Apostles, and
+serve under them. In the Church now, when a young man is first
+admitted to be what is called a clergyman, he is said to be a deacon:
+afterwards he becomes a priest; but every man must be a deacon
+_before_ he can be a priest. The new arrangement now made as to
+deacons, appears to have answered well, for we read that "the word of
+God increased; and the number of the disciples multiplied in Jerusalem
+greatly; and a great company of the priests were obedient to the
+faith,"--that is, they came to believe the things spoken by the
+Apostles, and to acknowledge Jesus to be the Messiah; and then they
+were obedient, and _did_ those things which the Gospel required.
+
+Faith must always produce obedience. If it does not, it is not true
+faith, acceptable to God; nor will it avail us anything. Let us ever
+remember, that faith is a root from which must spring all manner of
+good works, the fruits of faith. If it does not produce these fruits,
+it is of no more value than the root of an apple-tree, when the tree
+bears no apples.
+
+
+
+
+Chapter V.--THE FIRST MARTYR, STEPHEN.
+
+
+"And Stephen," (the Deacon,) "full of faith and power, did great
+wonders and miracles among the people." His success among the people
+stirred up enemies against him.
+
+Every considerable synagogue among the Jews, had an academy or school
+belonging to it, where young persons were instructed by the Rabbis:
+and it would seem that Stephen visited different synagogues, and tried
+to convince the Jews that Jesus was the Christ. "Then there arose
+certain of the synagogue, which is called the synagogue of the
+Libertines, and Cyrenians, and Alexandrians (Jews from parts of
+Africa), and of them of Cilicia and of (other parts of) Asia,
+disputing with Stephen," and trying to contradict him; but as Stephen
+spake as the Holy Spirit guided him, "they were not able to resist the
+wisdom and the spirit by which he spake." When these Rabbis found that
+they could bring no proofs against the truth of what Stephen taught,
+"they suborned (or bribed) men, which said, We have heard him speak
+blasphemous words against Moses, and against God"--an accusation as
+false as the similar one brought against our blessed Lord Himself. By
+this false charge, the people and the elders and the scribes were
+stirred up against Stephen, and they "came upon him, and caught him,
+and brought him to the council." Stephen now stood before the
+Sanhedrim, and the Rabbis "set up false witnesses, which said, This
+man ceaseth not to speak blasphemous words against this holy place,
+and the law: for we have heard him say, that this Jesus of Nazareth
+shall destroy this place, and shall change the customs which Moses
+delivered us." Stephen had, no doubt, taught that the ceremonial part
+of the law, given to keep the people in mind of the promised Messiah,
+need no longer be observed, since the Messiah _had_ come in the person
+of Jesus of Nazareth. Probably, too, he had warned the Jews, that the
+temple, and even Jerusalem itself, would shortly be destroyed, because
+the inhabitants refused to acknowledge Jesus to be the Messiah. We
+have seen before, how easy it is to give to true and good words a
+false and bad meaning, if people are wickedly bent upon doing so. The
+Lord God Almighty now seems to have given a remarkable sign, that this
+man now accused of blasphemy, a sin directly against God Himself,
+was, on the contrary, one of His favoured servants, and under His
+peculiar care and protection: for we read that, "all that sat in the
+council, looking stedfastly on him, saw his face as it had been the
+face of an angel." To compare in this way the face of a man to that of
+an angel, was a Jewish way of saying, that there was something more
+than commonly pleasing and majestic in the countenance of such a man;
+and most likely the Lord now gave to Stephen's face, some particularly
+bright and holy look, so as to fill all who beheld it with surprise.
+The false witnesses, having made their accusation, "Then said the high
+priest, Are these things so?" Instead of answering as to the
+accusations of blasphemy, Stephen endeavoured to show his hearers how
+mistaken they were in their ideas of the Messiah; and how differently
+they would act, if they would consider all that had been told to
+Abraham and the rest of their forefathers, by God Himself. To this
+end, Stephen reminded them of how God had called Abraham out of his
+own land to be the father of the Children of Israel, giving him many
+precious promises, and establishing with him and his seed the Covenant
+of Circumcision in token of their being His peculiar people. Then
+Stephen spake of Isaac and of Jacob, and of the twelve patriarchs; and
+of how Joseph had been sold into Egypt, and was in time followed by
+his Father and Brothers and their descendants; who remained in Egypt
+four hundred years, according to what the Lord had told Abraham. Then
+Stephen spake of the cruel treatment endured by the Children of
+Israel; and how, in His own appointed time, God had wonderfully
+preserved the infant Moses to be the deliverer of His chosen people.
+He reminded them of the unwillingness of the Hebrews to listen to
+Moses, although appointed by God for this very purpose; and then he
+said, "This Moses whom they refused, saying, Who made thee a ruler and
+a judge? the same did God send to be a ruler and a deliverer by the
+hand of the angel which appeared to him in the bush. He brought them
+out, after that he had shewed wonders and signs in the land of Egypt,
+and in the Red Sea, and in the wilderness forty years."
+
+All these things were well known to the Jews, who held Moses in great
+reverence: and Stephen now reminds them, that it was this very Moses
+himself who prophesied concerning the expected Messiah, "A prophet
+shall the Lord your God raise up unto you of your brethren, like unto
+me; him shall ye hear." Then proceeding with his history, Stephen
+shortly noticed the giving of the Law; the idolatry and other sins of
+the Children of Israel, which caused them to wander for forty years in
+the wilderness, and caused the Almighty even then to warn them of a
+future punishment for forsaking Him, "I will carry you away beyond
+Babylon." Stephen then spake of "the tabernacle of witness," set up in
+the wilderness by the command of God, as a sign or token of the
+Covenant made between Him and His people. This tabernacle, he reminded
+them, had been brought by their fathers under the leading of Joshua,
+(for the word Jesus here used means Joshua,) into that land which had
+hitherto been "the possession of the Gentiles"; and that, about four
+hundred years after, David, "who found favour before God," "desired to
+find," or build, a more suitable tabernacle for the God of Jacob. "But
+Solomon built Him an house."
+
+Having thus mentioned the temple, Stephen took occasion to remind
+them, that though it had pleased the Lord to manifest His glory in the
+temple, and promise in a certain way to be present there, yet "the
+Most High dwelleth not in temples made with hands; as saith the
+prophet (Isaiah), Heaven is my throne, and earth is my footstool: what
+house will ye build me? saith the Lord: or what is the place of my
+rest? Hath not my hand made all these things?" Stephen spake with
+proper respect of the temple, whilst he tried to show the Jews that
+they now thought too _much_ of the temple, which was only a building
+set up in honour of the Lord God Almighty; and too _little_ of Him, in
+Whose honour and for Whose worship it had been set up.
+
+It seems probable that when Stephen spake of the temple, the Council
+interrupted him, and showed their determination not to listen to his
+teaching: for he now changed his tone entirely, and severely
+reproached them, saying, "Ye stiffnecked (or obstinate) and
+uncircumcised in heart and ears, ye do always resist the Holy Ghost:
+as your fathers did, so do ye. Which of the prophets have not your
+fathers persecuted? and they have slain them which shewed before of
+the coming of the Just One (the Messiah); of whom ye have been now the
+betrayers and murderers." Stephen also charged them with not having
+kept the Law which was given to them by God Himself, through the
+disposition or ministry of angels; in that they had not received
+Jesus, Who was the _object_ of that law. This plain speaking made the
+members of the Council, and all who were present, quite furious
+against Stephen. "When they heard these things, they were cut to the
+heart, and they gnashed on him with their teeth." Their rage had no
+effect on Stephen: supported by the Holy Spirit, by whose inspiration
+he had spoken, he had no fear of death: all his hope and trust were in
+heaven. Stephen was destined to be the first martyr; and now to
+strengthen his faith, and the faith of those who were still to remain
+and do their work on earth, it pleased the Lord to show to Stephen a
+glorious vision, as a proof that their crucified Master was really, as
+He had said, at the right hand of God in Heaven; and that having done
+everything exactly as He had predicted, He would most assuredly also
+fulfil the gracious promise, to "be with them alway even unto the
+end." Stephen, as we read, "being full of the Holy Ghost, looked up
+stedfastly into heaven, and saw the glory of God, and Jesus standing
+on the right hand of God, and said, Behold, I see the heavens opened,
+and the Son of man standing on the right hand of God." These words, so
+full of comfort and encouragement to his fellow labourers, raised the
+fury of the unbelieving Jews to the highest pitch: "Then they cried
+out with a loud voice, and stopped their ears," that they might hear
+no more of what they considered blasphemy. Nor was this all; without
+waiting for a trial, they at once "ran upon him with one accord, and
+cast him out of the city, and stoned him." "And they stoned Stephen,
+calling upon God, and saying, Lord Jesus, receive my spirit. And he
+kneeled down, and cried with a loud voice, Lord, lay not this sin to
+their charge." Like his blessed Master, he prayed for them that did
+the wrong--setting us an example that we should forgive injuries, and
+pray for them which despitefully use us and persecute us. When Stephen
+"had said this, he fell asleep." The death of a faithful follower of
+Christ is but a sleep, from which he will awaken in the presence of
+the Lord. Thus died the first martyr; "and devout men," that is, true
+believers, "carried Stephen to his burial, and made great lamentation
+over him"; as well they might, when they thought of their own loss.
+
+In reading this history, let us remember that this same Jesus, Whom
+Stephen saw at the right hand of God, still liveth there, to make
+intercession for us.
+
+When Stephen was stoned, "the witnesses laid down their clothes at a
+young man's feet, whose name was Saul."
+
+Those persons, upon whose witness or testimony any man was executed,
+were, by the law, required to cast the first stone; thus, as it were,
+taking upon themselves the guilt of murder, if they had become
+_false_ witness. The witnesses who had accused Stephen of blasphemy,
+prepared to do their part by taking off their long upper robes, so as
+to have freer use of their arms: the garments thus taken off, were
+placed under the charge of some one who had also been active in
+getting the victim condemned.
+
+Saul was a young man, neither poor nor ignorant: he was a Jew, born at
+Tarsus, a city in Cilicia; and under the care of Gamaliel, (who had
+advised that the Apostles should be let alone,) he had been strictly
+brought up as a Pharisee, and was filled with an intense hatred of all
+who believed in Jesus. He "was consenting unto the death of Stephen,"
+anxious for it. Nor was he satisfied with one victim: for he took an
+active part in "the great persecution of the church," which arose in
+Jerusalem at this time. The violent behaviour of the Jews, scattered
+abroad throughout the regions of Judæa and Samaria, "all the disciples
+except the Apostles." How it happened, that the Apostles were allowed
+to remain in peace at Jerusalem, we do not know; but it was needful
+that they should for the present remain there, to direct and govern
+the affairs of the Church, and bring more believers into it; and
+therefore the Lord protected them in Jerusalem, that the Gospel might
+first be fully preached to the Jews, as had been appointed.
+
+Mean time, by driving so many disciples out of Jerusalem, the Jewish
+rulers did the very thing they wished to prevent: for wherever these
+disciples went, they did not cease to speak of the Messiah; thus
+spreading the knowledge of the Gospel over the country, and bringing
+many believers into the Church.
+
+Saul mean time was active against the truth: hunting out believers in
+their own houses, that they might be punished: "he made havoc of the
+church, entering into every house, and haling men and women committed
+them to prison."
+
+
+
+
+Chapter VI.--CONVERSION OF SAUL.
+
+
+The deacon Philip, having left Jerusalem in consequence of the
+persecution after the martyrdom of Stephen, "went down to the city of
+Samaria, and preached Christ unto them. And the people with one accord
+gave heed unto those things which Philip spake, hearing and seeing the
+miracles which he did. For unclean spirits, crying with loud voice,
+came out of many that were possessed with them: and many taken with
+palsies, and that were lame, were healed. And there was great joy in
+that city."
+
+There was, however, in Samaria at that time, a man named Simon Magus,
+who pretended himself to be the expected Messiah. The Scripture says
+of him, that he used sorcery and bewitched the people. We know that
+before the coming of the Lord Jesus, evil spirits had a power which He
+took from them, of getting possession of the bodies of men: and as has
+been said before, it seems that bad men had sometimes dealings with
+evil spirits, by whose help they did things which otherwise they could
+not have done. But any one who did seek to have dealings with evil
+spirits, was guilty of a very great sin: such unlawful deeds were
+strictly forbidden by the Law; those who were guilty of them, were
+called magicians, sorcerers, wizards, witches, &c., and were, by the
+command of God, to be put to death. Simon had for some time deceived
+the people of Samaria by his arts; but when Philip preached to them of
+Jesus Christ and His kingdom, they believed his words, and "were
+baptized, both men and women." Simon himself also believed that Jesus
+of Nazareth was the true Messiah, and he likewise was baptized in the
+Name of the Father, the Son, and the Holy Ghost, though he was still
+far from understanding the true nature of the religion taught by
+Philip. "When he was baptized, he continued with Philip," and
+"wondered, beholding the miracles and signs which were done." The
+account of all that had been done by Philip at Samaria, soon reached
+Jerusalem; and the Apostles sent Peter and John to finish the work so
+well begun, for although Philip had taught and baptized the people, he
+had no power like the Apostles, to bestow the gift of the Holy Spirit.
+
+When Peter and John were come down, they prayed for the converts "that
+they might receive the Holy Ghost: (for as yet he was fallen upon none
+of them; only they were baptized in the name of the Lord Jesus). Then
+laid they their hands on them, and they received the Holy Ghost."
+
+Simon now showed how little he understood of the things of God; for
+when he "saw that through laying on of the Apostles' hands the Holy
+Ghost was given, he offered them money, saying, Give me also this
+power, that on whomsoever I lay hands, he may receive the Holy Ghost."
+
+Peter reproved Simon very severely for having thought it possible
+that the gifts of God could be bought with money; and told him, that
+although he had received the outward form of Baptism, it was quite
+plain that he was no true believer in Jesus Christ, but was still in
+bondage to Satan. He then called upon him to repent truly of all his
+wickedness, and especially of the fearful sin of which he was now
+guilty, and pray to God, Who could alone forgive the thought of his
+heart.
+
+Peter's words alarmed Simon, who now besought Peter's help, "and said,
+Pray ye to the Lord for me, that none of these things which ye have
+spoken come upon me."
+
+When Peter and John had testified to the truth of all that Philip had
+taught, they returned to Jerusalem; and as they went, they "preached
+the gospel in many villages of the Samaritans."
+
+After these things had passed, Philip was directed by God to go into a
+desert part of Judæa, lying between Joppa and Gaza, to meet an officer
+belonging to Candace, the queen of a country called Ethiopia. This
+man, who held the important office of treasurer, had become a Jew, and
+was a sincere worshipper of God as far as his knowledge went. He had
+taken a long journey in order to worship God in the temple, after the
+manner of the Jews: and now returning homewards, he was sitting in his
+chariot studying the Scriptures. "Then the Spirit said unto Philip, Go
+near, and join thyself to this chariot." Philip obeyed, and heard him
+read that part of the prophecy of Isaiah which saith, "He was led as a
+sheep to the slaughter; and like a lamb dumb before his shearer, so
+opened he not his mouth: in his humiliation his judgment was taken
+away: and who shall declare his generation? for his life is taken from
+the earth." Philip asked him, "Understandest thou what thou readest?
+And he said, How can I, except some man should guide me?"
+
+Being earnest in his desire to learn, this officer was rejoiced to
+meet with some one who seemed likely to give him the guidance he
+needed; and so "he desired," or entreated "Philip, that he would come
+up and sit with him" in his chariot, and explain the passage of
+Scripture which he had just read.
+
+"And the eunuch (or officer) answered Philip, and said, I pray thee of
+whom speaketh the prophet this? of himself or of some other man? Then
+Philip," guided by the Holy Spirit, "opened his mouth, and began at
+the same Scripture, and preached unto him Jesus": showing him that
+these words were spoken of the promised Messiah; and that Jesus of
+Nazareth, whom the Jews had so lately crucified, was indeed the
+Messiah spoken of by the Prophets: and he doubtless spake of Baptism,
+in the Name of the Father, and of the Son, and of the Holy Ghost, as
+the appointed means of admission into the Church of Christ: for "as
+they went on their way, they came unto a certain water: and the eunuch
+said, See, here is water; what doth hinder me to be baptized? And
+Philip said, If thou believest with all thine heart, thou mayest. And
+he answered and said, I believe that Jesus Christ is the Son of God."
+This was enough. "And he commanded the chariot to stand still: and
+they went down both into the water, both Philip and the eunuch; and he
+baptized him." Philip had now done the work which he had been sent to
+do. "And when they were come up out of the water, the Spirit of the
+Lord caught away Philip," who was thus conveyed in some miraculous way
+to a place called Azotus, "so that the eunuch saw him no more: and he
+went on his way rejoicing," that he had been instructed in the Gospel,
+and admitted into the Church of Christ by Baptism. This Ethiopian
+officer was a true convert, and no doubt his future life proved him to
+be so.
+
+Philip mean time found himself in a miraculous manner at Azotus, and
+from thence journeyed northward, and "preached in all the cities, till
+he came to Cæsarea," where his home was.
+
+The next event recorded in the Book of Acts, is the wonderful
+conversion of Saul, who was suddenly, by the mercy of the Lord,
+changed from being an enemy to all the followers of Jesus, into a true
+believer, and an active and zealous preacher of the truth as it is in
+Jesus.
+
+We have already heard of Saul as a persecutor, making havoc of the
+Church at Jerusalem, after the death of Stephen. We now learn from the
+Book of Acts, that, "breathing out threatenings and slaughter against
+the disciples of the Lord," he "went unto the High Priest, and desired
+of him letters to Damascus to the synagogues," giving him authority
+"that if he found any of this way," any believers in Jesus, "whether
+they were men or women, he might bring them bound unto Jerusalem." The
+High Priest was no doubt too glad to give this power to one who would
+execute it zealously; and Saul set out on his journey, which turned
+out very differently from what he expected and intended.
+
+For when "he came near Damascus, suddenly there shined round about him
+a light from heaven: and he fell to the earth, and heard a voice
+saying unto him, Saul, Saul, why persecutest thou me?" Saul's answer
+to this question, shows that he was even now convinced that the voice
+was none other than the voice of God; for he said, "Who art thou,
+Lord? And the Lord said, I am Jesus, whom thou persecutest: it is hard
+for thee to kick against the pricks." This seems to have been a Jewish
+expression, meaning that it was useless for any persons to resist an
+authority and power, which they could have no hope of overcoming, for
+that they would only hurt and injure themselves; just as any person
+kicking against thorns, would tear and injure himself, instead of
+harming the thorns. Saul's heart was indeed touched and changed by the
+Holy Spirit, and willing to obey the commands of Him whose followers
+he had so cruelly persecuted; "he trembling and astonished said, Lord,
+what wilt thou have me to do? And the Lord said unto him, Arise, and
+go into the city, and it shall be told thee what thou must do." "And
+Saul arose from the earth; and when his eyes were opened, he saw no
+man": the excessive brightness of the vision he had seen, had deprived
+him of his sight, and he arose from the earth blind and helpless. "And
+the men which journeyed with him stood speechless, hearing a voice,
+but seeing no man." They had heard and seen something of what Saul had
+done; enough to make them unable to speak from astonishment and awe:
+they had heard a voice, but did not understand the words spoken, and
+seeing no man, they were perplexed as to whence the voice came. Now,
+however, seeing their master was blind, "they led him by the hand, and
+brought him into Damascus. And he was three days without sight, and
+neither did eat nor drink." We can well imagine how Saul passed these
+three days in meditation and earnest prayer to the Lord, who had so
+mercifully called him to be a true believer. His continued blindness
+did not shake his faith, or lessen his love; on the contrary, they
+increased more and more; and soon he had his reward, for the Lord
+showed him in a vision that his sight should be restored to him. There
+was residing in Damascus at this time a certain disciple, one of the
+believers in Jesus, "named Ananias: and to him said the Lord in a
+vision, Ananias. And he said, Behold, I am here, Lord,"--which meant,
+Here I am, ready to obey Thee, and do whatever Thou shalt bid me do.
+"And the Lord said unto him, Arise and go into the street which is
+called Straight, and inquire in the house of Judas for one called
+Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a
+man named Ananias coming in, and putting his hand on him, that he
+might receive his sight." This direction rather startled Ananias, who
+well knew Saul of Tarsus to be the bitter enemy of Jesus Christ, and
+of all who believed in Him: therefore, "Ananias answered, Lord, I have
+heard by many of this man, how much evil he hath done to thy saints at
+Jerusalem: and here he hath authority from the Chief Priests to bind
+all that call upon thy name." But the Lord forbade Ananias to make any
+further objections, since it was his duty simply to believe and obey;
+and He said unto him, "Go thy way," do as I command thee. At the same
+time, the Lord in His mercy encouraged Ananias, by making known His
+purpose concerning Saul; saying, "for he is a chosen vessel unto me
+(that is, a messenger), to bear my name," or to bear witness of the
+things belonging unto God, "before the Gentiles, and kings, and the
+Children of Israel: for I will shew him how great things he must
+suffer for my name's sake."
+
+Ananias hesitated no longer, but went to the house pointed out to him,
+"and putting his hands on him, said, Brother Saul, receive thy sight:
+and he received sight forthwith, and arose, and was baptized." After
+this, Saul at once joined the Church, or company of believers at
+Damascus, and "straightway he preached Christ in the synagogues, that
+he is the Son of God." All that heard him preach were greatly amazed,
+knowing with what a very different purpose Saul had come to Damascus.
+From other parts of Scripture we learn, that Saul did not at this time
+stay long in Damascus, but went away into Arabia, where he stayed
+quietly for three years; no doubt studying the Scriptures, and
+preparing for the great work he was to do amongst the Gentiles. After
+that, he returned to Damascus, about Anno Domini 38; that is,
+thirty-eight years from the year in which Jesus Christ was born.
+
+
+
+
+Chapter VII.--SAUL JOINS THE CHURCH AT JERUSALEM.
+
+
+Syria, of which Damascus was the capital, had become a Roman province
+about sixty-three years before the birth of Christ. Whilst Saul was in
+Arabia, Aretas, the king of that country, went into the land of Judæa,
+to fight against Herod Antipas, who had married the daughter of
+Aretas, and then treated her very ill. Herod was defeated in a
+battle, and then he applied for help to the Emperor Tiberius, as
+supreme ruler of Judæa. Tiberius commanded his general Vitellius to
+chastise Aretas for his attack upon Herod, and bring him to Rome,
+alive or dead. Whilst Vitellius was at Jerusalem preparing to execute
+this order, Tiberius died; and Vitellius marched his army into winter
+quarters. Aretas took advantage of this, and attacked the city of
+Damascus, which he took, and kept possession of for some time. Saul,
+as has been said, returned to Damascus whilst Aretas still held
+possession of it. By his preaching, he confounded the Jews which were
+at Damascus; for strengthened more and more by the Holy Spirit, he
+spake of Jesus of Nazareth, "proving that this is very Christ." Not
+knowing how to answer him, and fearing the effect of such preaching,
+the Jews, after many days were fulfilled, "took counsel to kill him."
+From another part of Scripture we learn, that the governor set over
+the city of Damascus by Aretas, took part with the Jews, and caused
+the gates to be watched night and day, to kill Saul, should he attempt
+to leave the city, before the Jews had accomplished their purpose. But
+all these plots were, by the mercy of God, made known in some way to
+Saul. The disciples of course knew that the Lord could work a miracle,
+to save one who was chosen to be a preacher of the Gospel; but they
+also knew that it is the duty of man in all cases, to take proper
+means for his own safety: and trusting that the Lord would bless their
+efforts, "they took him by night, and let him down by the wall in a
+basket." Saul being thus outside the walls, without passing through
+the gates, journeyed on to Jerusalem.
+
+At that time, people living in one city, knew very little of what was
+going on in others at a distance; and the war between Herod and
+Aretas, would naturally have cut off even the usual communication
+between Jerusalem and Damascus. If the Chief Priests and other members
+of the Sanhedrim, had heard any rumour of Saul's wonderful conversion,
+they would of course try to keep such a matter secret. These things
+account for the fact, that the Apostles in Jerusalem had never heard
+of the change that had taken place in Saul, whom they remembered as
+consenting to the death of Stephen, and then going to Damascus to
+persecute the believers. Three years had now passed since that time,
+and the Apostles probably thought that during that period, Saul had
+been actively employed in trying to prevent the spreading of the
+Gospel.
+
+"And when Saul was come to Jerusalem, he assayed (or attempted) to
+join himself to the disciples: but they were all afraid of him, and
+believed not that he was a disciple." Barnabas, however, in some way
+had become acquainted with the circumstances concerning Saul: he
+therefore "took him, and brought him to the Apostles, and declared
+unto them how he had seen the Lord in the way, and that he had spoken
+to him, and how he had preached boldly at Damascus in the name of
+Jesus." This was sufficient; on the testimony of Barnabas, the
+Apostles gladly received Saul as a fellow labourer, and from that time
+"he was with them coming in and going out at Jerusalem. And he spake
+boldly in the name of the Lord Jesus," especially endeavouring to
+convince the Grecians, or foreign Jews. But instead of listening to
+Saul, "they went about to slay him"; which, when the "brethren knew,
+they brought him down to Cæsarea, and sent him forth to Tarsus," his
+native place in Cilicia. The removal of Saul at this time, seems to
+have had a good effect; for we read, "then had the churches rest
+throughout all Judæa and Galilee and Samaria, and were edified; and
+walking in the fear of the Lord, and in the comfort of the Holy Ghost,
+were multiplied."
+
+Leaving the history of Saul for awhile, the Book of Acts gives us some
+account of Peter's labours: he went from place to place, spreading the
+knowledge of the Gospel everywhere. At Lydda, a very large village not
+far from Joppa, "he found a certain man named Æneas, which had kept
+his bed eight years, and was sick of the palsy. And Peter said unto
+him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed.
+And he arose immediately," the palsy leaving him and his strength
+returning, as Peter spake these words.
+
+The news of what had happened at Lydda soon reached Joppa; and the
+disciples who dwelt there, sent unto Peter, desiring that he would not
+delay to come to them. The cause of their sending for the Apostle, was
+the death of a certain disciple, a woman "named Tabitha, which by
+interpretation is called Dorcas: this woman was full of good works and
+almsdeeds which she did": her kindness and charity had made her to be
+loved by all, and her death therefore caused great grief to those who
+had benefited by her kindness. Peter obeyed the summons of the
+messengers; he "arose and went with them. When he was come" to Joppa,
+"they brought him into the upper chamber," where they had laid the
+body: "and all the widows stood by, weeping, and shewing the coats
+and garments which Dorcas made, while she was with them." But Peter
+put them all out of the chamber, and then "kneeled down, and prayed."
+After this, turning to the body, he said, "Tabitha, arise. And she
+opened her eyes: and when she saw Peter, she sat up. And he gave her
+his hand, and lifted her up, and when he had called the saints and
+widows, presented her alive. And it was known throughout all Joppa;
+and many believed in the Lord," in Whose name, and by Whose power,
+Peter had worked this great miracle.
+
+It has been said of this Tabitha, that "by interpretation her name was
+Dorcas." This good woman was a _Grecian_, or foreign Jewess, and as
+such, her name was Tabitha, which means an "antelope"--a very graceful
+animal of the deer kind, having very beautiful eyes. It was a common
+practice amongst the Arabs, and other nations of Asia, to give to
+female children the names of such animals as were particularly
+admired. The Jews, instead of calling Tabitha by what was _to them a
+foreign_ name, called her Dorcas; because that word, in their
+language, meant antelope. Therefore, Dorcas was the Jewish
+interpretation of Tabitha.
+
+Peter did not leave Joppa again immediately after the restoration of
+Dorcas; on the contrary, "he tarried many days in Joppa, with one
+Simon a tanner."
+
+The Gospel had by this time been preached freely to the Jews in
+Jerusalem, and throughout Judæa, Samaria, and Galilee; and the time
+was now come for it to be preached to the Gentiles also. Peter was
+accordingly chosen by God to begin this work, about A.D. 40. We are
+told, "There was a certain man in Cæsarea called Cornelius, a
+centurion of the band called the Italian band, a devout man, and one
+that feared God with all his house, which gave much alms to the
+people, and prayed to God alway." The Italian band, was a company of a
+thousand Roman soldiers, acting probably as a guard to the Roman
+governor of Judæa, whose usual residence was at Cæsarea, a city of
+great importance.
+
+Cornelius was one of the centurions, or captains, of the Italian band:
+he was a Gentile, who had already given up idolatry, and become a
+sincere worshipper of the God of Israel: but as he had not observed
+all the forms and ceremonies required by the Law, the Jews did not
+look upon him as one of themselves. Such persons were called
+"Proselytes of the Gate"; and although they were allowed to dwell
+among the Jews, they were looked upon as unclean.
+
+Cornelius had brought all his household to worship the One True God:
+he was constant in prayer; and he showed his love for God, by charity
+to man for His sake.
+
+Such a devout man was well pleasing to the Lord, Who now called him to
+a "knowledge of the truth as it is in Jesus." Cornelius being engaged
+in prayer about the ninth hour of the day, one of the times especially
+appointed for prayer in the temple, saw in a vision an angel of God,
+who told him that by his prayers and his alms (signs of faith and
+obedience), he had found favour with God. The angel then bade him send
+to Joppa for Simon Peter, saying also, "he shall tell thee what thou
+oughtest to do." We may be sure that Cornelius received this divine
+message with joy and thankfulness, and he immediately sent "two of his
+household servants, and a devout soldier of them that waited on him
+continually"--men upon whom he could thoroughly depend, to Joppa, to
+fetch Peter. On the morrow, as these messengers drew near to Joppa,
+the Lord, by means of a vision, prepared Peter to receive them. About
+the sixth hour Peter went up upon the house-top to pray, where he
+would be quiet and undisturbed. "And he became very hungry, and would
+have eaten: but while they made ready, he fell into a trance," or kind
+of fainting fit. In this state he had a vision; and "saw heaven
+opened, and a certain vessel descending unto him, as it had been a
+great sheet, knit (or fastened together) at the four corners, and let
+down to the earth." In this vessel, which is compared to a large
+sheet, were "all manner of four-footed beasts of the earth, and wild
+beasts, and creeping things, and fowls of the air"--many of these
+creatures being unclean, according to the Jewish Law. "And there came
+a voice to him, Rise, Peter; kill and eat. But Peter said, Not so,
+Lord; for I have never eaten anything that is common or unclean. And
+the voice spake unto him again the second time, What God hath
+cleansed, that call not thou common. This was done thrice: and the
+vessel was received up again into heaven." Although Peter was a true
+follower of Jesus Christ, he had not yet got over his Jewish
+prejudices; but like the rest of his countrymen, looked upon the
+Gentiles as unclean, and thought that it was as great a sin for a Jew
+to keep company with a Gentile, as it would be for him to eat any of
+the unclean animals, which the Lord forbade him to touch. The vision
+now sent to Peter, plainly showed him that Jesus did not wish his
+followers to observe any longer the ceremonial Law; and above all,
+that in preaching the Gospel, no distinction was to be made between
+Jew and Gentile. No man was to be looked upon as unclean, since it was
+the Will of God that _all_ should come to the knowledge of the truth,
+and be joined together in one body, the Church.
+
+This vision greatly astonished Peter, and perplexed him: but while he
+"doubted in himself what this vision which he had seen should mean,"
+the whole matter was made plain to him. By this time "the men which
+were sent from Cornelius" had reached Joppa, and having made inquiry
+for the house of Simon the tanner, they now "stood before the gate,
+and called, and asked whether Simon, which was surnamed Peter, were
+lodged there:" and "while Peter thought on the vision," trying to
+discover what it might mean, "the Spirit said unto him, Behold, three
+men seek thee. Arise therefore, and get thee down," to hear wherefore
+they are come, and "go with them," as they will ask thee, "doubting
+nothing"--having no doubts or fears upon the subject, but feeling sure
+that you are doing right by going with them,--"for I have sent them."
+
+
+
+
+Chapter VIII.--PETER AND CORNELIUS.
+
+
+Having received the direct commands of God by the Holy Spirit, "Peter"
+at once "went down to the men which were sent unto him from Cornelius;
+and said, Behold, I am he whom you seek; what is the cause wherefore
+ye are come? And they said, Cornelius the centurion, a just man, and
+one that feareth God, and of good report among all the nation of the
+Jews, was warned from God by an holy angel to send for thee into his
+house, and to hear words of thee. Then called he them in, and lodged
+them. And on the morrow Peter went away with them, and certain
+brethren from Joppa accompanied him. And the morrow after they entered
+into Cæsarea." Cornelius, knowing at about what time his messengers
+might be expected back, had called his friends together to receive
+Peter, whom he was anxiously expecting to come with his servants. "And
+Cornelius waited for them, and had called together his kinsmen and
+near friends. And as Peter was coming in, Cornelius met him, and fell
+down at his feet, and worshipped him." Thus did the centurion show his
+joy and gratitude after the manner of the Gentiles, who often did pay
+to their fellow creatures that degree of reverence and worship due to
+God alone; and Cornelius, looking upon Peter as the especial servant
+of God sent to him by the interposition of an angel, might naturally
+on his appearance fall into this error. Peter, however, at once
+checked such an expression of the centurion's feeling; teaching him,
+that the worship due to God must never be given to any man under any
+circumstances; so, when Cornelius fell at his feet, "Peter took him
+up, saving, Stand up; I myself also am a man. And as he talked with
+him, he went in, and found many that were come together. And he said
+unto them, Ye know how that it is an unlawful thing for a man that is
+a Jew to keep company or come unto one of another nation; but God hath
+shewed me that I should not call any man common or unclean. Therefore
+came I to you without gainsaying, as soon as I was sent for." Having
+thus given an account of himself, Peter very naturally added, "I ask
+therefore for what intent ye have sent for me?" Cornelius at once gave
+to Peter an account of the vision that had been vouchsafed to him, and
+in consequence of which he had sent for him; and added, "and thou hast
+well done that thou art come. Now therefore are we all here present
+before God, to hear all things that are commanded thee of God."
+
+Peter, as a Jew, had been brought up to believe that the favour of God
+was confined to the descendants of Abraham; but he now openly
+expresses his conviction, that no such line of separation existed,
+saying, "Of a truth I perceive that God is no respecter of persons:
+but in every nation he that feareth him, and worketh righteousness, is
+accepted with him:" a doctrine very displeasing to the unbelieving
+Jews, but most comforting to the Gentiles, who were no longer shut out
+from the favour of God, now that all distinction between Jew and
+Gentile was done away with by the preaching of the Gospel. Peter then
+spake to Cornelius and his friends of Jesus; of His Life, Death,
+Resurrection, and of the commandment which He had given to His
+Apostles "to preach unto the people, and to testify that it is he
+which was ordained of God to be the Judge of quick and dead;" and
+Peter ended his discourse by repeating the great Gospel truth, "that
+through faith in Jesus all may receive remission or pardon of their
+sins."
+
+Even while Peter was speaking, the Lord gave a signal proof that there
+was indeed, in His sight, no difference between Jew and Gentile,
+amongst those who believed the Gospel, and became followers of Jesus;
+for "the Holy Ghost fell on all them which heard the word," that is,
+the Gospel as now preached by Peter; and the Spirit enabled "them to
+speak with tongues," that is, to speak foreign languages, as in the
+case of the Apostles on the Day of Pentecost: for this instance of
+mercy they did magnify and praise the Lord.
+
+"And they of the circumcision," the Jews who had become believers, and
+had now accompanied Peter from Joppa to Cæsarea, "were astonished,
+because that on the Gentiles also was poured out the Holy Ghost," in
+this plain and unmistakeable manner.
+
+"Then answered Peter, Can any man forbid water, that these should not
+be baptized, which have received the Holy Ghost as well as we?" Peter
+justly felt, that these Gentiles, who had so evidently been made
+partakers of "the inward and spiritual grace of Baptism," might be
+safely allowed to receive "the outward visible sign." "And he
+commanded them to be baptized in the name of the Lord. Then prayed
+they him to tarry certain days" at Cæsarea, that he might yet further
+instruct them in the doctrines of the Gospel.
+
+Peter no doubt complied with this request, and we may be sure that he
+dwelt on the necessity of holiness in all the followers of Jesus, and
+exhorted his hearers to constant and earnest prayer to Him, from Whom
+come all good gifts, and without Whose help man can do no good thing.
+
+"The Apostles and brethren that were in Judæa, heard that the Gentiles
+had also received the word of God," without at the same time hearing
+under what circumstances Peter had gone amongst them to preach it.
+
+"And when Peter was come up to Jerusalem, they that were of the
+circumcision,"--that is, those Jews who, although they had become
+disciples, still thought that the Law of Moses was to be obeyed in all
+its ceremonies, and that the Gospel should be preached to Jews
+only,--blamed, or "contended with Peter, saying, Thou wentest in to
+men uncircumcised, and didst eat with them." Peter, instead of being
+angry, that he, one of the Apostles appointed by Christ, should be
+thus called to account by those whose duty it was to learn of him,
+quietly "rehearsed (or repeated) the matter from the beginning, and
+expounded it by order unto them," beginning with his own vision at
+Joppa, and ending with the baptism of Cornelius and his friends, in
+consequence of the pouring out of the Holy Ghost upon them; saying, in
+regard to this subject, "Then remembered I the word of the Lord, how
+that he said, John indeed baptized with water; but ye shall be
+baptized with the Holy Ghost. Forasmuch then as God gave them the like
+gift as he did unto us, who believed on the Lord Jesus Christ, what
+was I, that I could withstand God?"
+
+"When they heard these things, they held their peace," ceased to blame
+Peter, seeing that he had only done as God directed him: and being now
+convinced that it was indeed the Will of the Lord that the Gospel
+should be preached to all nations, they "glorified God, saying, Then
+hath God also to the Gentiles granted repentance unto life."
+
+All who believe in Jesus Christ themselves, will always rejoice when
+others are brought to do so too: Christians will ever show their love
+for Jesus, by doing all in their power to bring others to know and
+love Him: and whatever else we may be able to do, let us always
+remember to pray for them, and to ask God to let "His knowledge cover
+the earth as the waters cover the sea."
+
+One thing more we should remark, as it teaches us a useful lesson in
+our dealings with our fellow creatures; and that is, how often
+disputes and quarrels would be avoided, if we followed Peter's
+example; and, instead of being angry when we are unjustly blamed, were
+to take it patiently, and then quietly explain all the circumstances
+which have caused the misunderstanding. But instead of that, amongst
+us, whether children or grown-up people, if one makes a false
+accusation, or casts undeserved blame upon another, that other too
+often feels provoked and angry, and answers sharply; one sharp cross
+answer leads to others; and so on, until there is a regular quarrel,
+whereby both parties sin against God: and all this might have been
+prevented by a few quiet gentle words of explanation. Let us remember,
+"that a soft answer turneth away wrath," and that the "beginning of
+strife is as when one letteth out water,"--we cannot tell where it
+will stop.
+
+The Lord bids us live peaceably with all men: let us try to do so,
+striving never to provoke others, nor to be provoked by them.
+
+We have seen that, after Stephen's death, most of the disciples left
+Jerusalem, and "they which were scattered abroad upon the persecution
+that arose about Stephen, travelled as far as the country of
+Phenice," or Ph[oe]nicia, to the N.W. of Judæa, and to the isle of
+Cyprus, and to the town of Antioch in Syria, which lay about twelve
+miles from the sea, having the river Orontes running through it. To
+all these distant parts the disciples travelled, "preaching the word
+to none but unto the Jews only," who happened to be in those different
+places. "And some of them were men of Cyprus and Cyrene, which, when
+they were come to Antioch, spake unto the Grecians," the Jews born in
+foreign lands, preaching the Lord Jesus. The people of Cyprus, and of
+Cyrene on the coast of Africa, spake the Greek language; and
+therefore, could make themselves understood by the Grecians, who knew
+nothing of Hebrew, the language in which the other disciples preached.
+"And the hand of the Lord was with" all them that preached; and "a
+great number believed, and turned unto the Lord."
+
+"Then tidings of these things came unto the ears of the church which
+was in Jerusalem: and they sent forth Barnabas, that he should go as
+far as Antioch," to ascertain the truth of what the Apostles had
+heard, and to confirm the faith of those who had turned to the Lord.
+Barnabas was now numbered with the Apostles, and exercised like
+authority; "for he was a good man, and full of the Holy Ghost and of
+faith." When he came to Antioch, and had seen how by the grace of God
+so many were truly converted, he "exhorted them all, that with purpose
+of heart they would cleave unto the Lord": that is, that they would
+continue steadfast in the faith, and determine to devote themselves
+entirely, body and soul, heart and mind, to the service of the Lord.
+The preaching of such a man could not fail to have its effect; for he
+was full of the Holy Ghost; and so we read that "much people was added
+unto the Lord."
+
+
+
+
+Chapter IX.--PETER DELIVERED FROM PRISON.
+
+
+Barnabas, finding that there was plenty of work to be done at Antioch,
+"departed to Tarsus, for to seek Saul," that he might come and help
+him. "And when he had found him, he brought him unto Antioch. And it
+came to pass that a whole year they assembled themselves with the
+church" (that is, joined in the assemblies of the believers), "and
+taught much people,"--converting, we may be sure, Gentiles as well as
+Jews. Scripture tells us here, "And the disciples were called
+Christians first in Antioch." Some people have thought that this name,
+in which we glory, was given to the disciples by their enemies, in
+scorn of them as followers of Christ; but it is far more likely that
+it was given them by Saul and Barnabas, under the direction of the
+Holy Spirit.
+
+Up to this time, the Jewish converts were called amongst themselves
+"disciples," "believers," "saints"; and all together, "the Church."
+Their enemies called them "Nazarenes," "Galileans," or the "men of
+this way." Now that there were so many of them, it was quite necessary
+that they should be distinguished by some peculiar name; and what name
+could be more appropriate, than one which marked them as the followers
+and disciples of Jesus Christ--believers in the Messiah, the Anointed,
+through Whom alone they, and all mankind, could receive pardon of
+their sins? Let us, whilst we glory in the name of Christians, take
+care that we are not so in name _only_. All who are joined to Christ,
+or made part of His body the Church, by Baptism, are now called
+Christians. The cross is the sign, or symbol, of the Christian faith.
+In Baptism, the figure of the cross is made on the forehead of the
+person baptized, to signify that he, or she, is now entered as a
+faithful soldier and servant of Christ; and that this service is to be
+continued as long as life lasts.
+
+This shows us what each one of us should be,--"a faithful soldier,"
+fighting against all the enemies of our Lord, which are the Devil and
+his evil angels, our own bad passions and desires, and every kind of
+sin: and "a faithful servant," studying to know his Master's Will,
+that he may do it thoroughly, whatever suffering or trouble it may
+bring upon himself. Let us seriously consider whether we are such
+Christians, really and truly trying to serve and please God. If we are
+_not_, the name of Christian will be of no use to us. Jesus Himself
+says, "Not every one that saith unto me, Lord, Lord, shall enter the
+kingdom of heaven; but he that doeth the will of my Father which is in
+heaven." Let each one of us pray earnestly to God, that for the sake
+of His blessed Son, Jesus Christ, He will give us the help of the Holy
+Spirit, so that we may become true Christians in the sight of Him, by
+Whom all our thoughts, words, and actions are known.
+
+In order to understand perfectly all that the Bible tells us, it is
+necessary to mention a few circumstances connected with the history of
+the Jews, which are not written in the Scriptures, but are told us by
+a man called Josephus, himself a Jew, who lived at this time, and has
+left us an account of all that he saw and heard amongst his
+countrymen. We have already heard that Herod the Great, who slew the
+infants of Bethlehem, had many descendants, who all bore the same
+name, and several of whom are spoken of in Scripture. Some account has
+already been given of them. Aristobulus, one of the unfortunate sons
+of Herod the Great and Mariamne, left two sons: one named Herod
+Agrippa, called also the Elder, to distinguish him from his own son,
+named also Herod Agrippa; and another son, also called Herod, who
+became King of Chalcis. Herod Agrippa the Elder lived for some years
+quietly at Rome, as a private person, and was in favour with Tiberius,
+who became Emperor of Rome A.D. 14. But some persons having accused
+Herod, whether truly or falsely we cannot say, of wishing for the
+Emperor's death, he was put into prison, where he remained until
+Tiberius died, about four years after the Crucifixion of Jesus.
+Caligula, who became Emperor at the death of Tiberius, A.D. 37, made
+Herod Agrippa king over Iturea and some neighbouring parts of the
+country.
+
+Pontius Pilate had ceased before this to be Governor, or Procurator,
+of Judæa. A riot, or disturbance, had taken place amongst the people
+of Samaria. Pilate put a stop to it; but he afterwards treated the
+people with such extreme severity, that the Roman Emperor deprived him
+of his government, which he had held for about ten years. Pilate was
+banished to Vienne, a place in Gaul (as France was then called), and
+there he killed himself.
+
+About the same time that Pilate was deprived of his office, Herod
+Antipas was also deprived of his. Herod Antipas, the second son of
+Herod the Great, was the tetrarch, or governor of Galilee, who put
+John the Baptist to death, and who, with his men of war, mocked and
+ill treated our blessed Lord, Who was sent to him by Pilate. A few
+years after the death of Jesus, Herod wished to make himself king of
+Judæa; and he was in consequence deprived of his government, and
+banished into Spain, also a Roman province, where he died miserably.
+So soon did punishment fall upon these two bad men, who had sinned
+against the Lord Jesus Christ.
+
+Caligula, who made Herod Agrippa king over some parts of Syria and
+Palestine, was anxious to be looked upon and treated as a god; and of
+course his heathen subjects did not much care whether he were so
+considered or not. But although the Jews had refused to believe in the
+Messiah, they had, ever since the return from the Captivity, a horror
+of worshipping anything but the Lord God Almighty, the God of Abraham.
+When, therefore, Caligula ordered that a gilt statue of himself, as a
+god, should be set up in the temple, all Judæa was filled with horror;
+and for several weeks the people ceased from following their usual
+occupations, and the country towards Mount Carmel was crowded with
+people in mourning. The Roman governor of Syria, charged to set up
+this statue, seeing the distress of the people, kindly listened to
+their entreaties, that he would wait a little before he executed this
+dreadful order. The Jews then applied to Herod Agrippa the Elder, who
+happened to be in Rome; and he, with great difficulty, persuaded
+Caligula not to insist upon setting up this statue.
+
+When Claudius became Emperor, A.D. 41, he added the provinces of Judæa
+and Samaria to Herod's dominions, so that he governed the whole land
+of Palestine, bearing the title of king.
+
+The trouble that the Jews were in under Caligula, prevented their
+thinking so much of persecuting the Christians; and thus the Church of
+Christ had a little rest, and went on increasing. But now that Herod
+Agrippa had become King of Judæa, it was different; for he, seeing the
+number of Christians increasing in a most extraordinary manner, was
+fearful that they might rebel, and refuse to obey him as their king:
+therefore we read, "Now about that time Herod the king stretched forth
+his hands to vex certain of the church. And he killed James the
+brother of John with the sword. And because he saw it pleased the
+Jews, he proceeded further to take Peter also." Herod was anxious to
+gain favour with his Jewish subjects; and there was no more certain
+way of doing so, than by persecuting the Christians. Having therefore
+killed one of the sons of Zebedee, he determined to take Peter, who
+was one of the chief amongst the Apostles. "Then were the days of
+unleavened bread"--that is, the Feast of the Passover was now drawing
+near; and the preparation for that Holy Sacrifice had already begun,
+by the putting away of leaven out of every Jewish house, according to
+the Law of Moses. "And when Herod had apprehended Peter, he put him in
+prison, and delivered him to four quaternions of soldiers to keep
+him; intending after Easter to bring him forth to the people," with
+the intention, no doubt, of slaying him, as he had already slain
+James. Four soldiers formed a quaternion; four quaternions therefore
+were sixteen men, who were especially appointed to guard Peter. "Peter
+therefore was kept in prison: but prayer was made without ceasing of
+the church unto God for him": and the prayers of the saints were more
+effectual than all the precautions taken by Herod.
+
+It was customary with the Romans to fasten a prisoner to his keeper by
+a light chain, which went round the wrist of each; thus rendering it
+impossible for the prisoner to move without the knowledge of his
+keeper. For greater security, Peter was thus bound to two of the
+soldiers.
+
+During the night before the day on which "Herod would have brought
+Peter forth, he was sleeping between two soldiers, bound with two
+chains: and the keepers before the door kept the prison. And, behold,
+the angel of the Lord came upon him, and a light shined in the prison:
+and he smote Peter on the side," (to awaken him,) "and raised him up,
+saying, Arise up quickly. And his chains fell off from his hands,"
+(without disturbing the keepers). "And the angel said unto him, Gird
+thyself, and bind on thy sandals. And so he did. And he saith unto
+him, Cast thy garment about thee, and follow me." Peter did as he was
+told; but all this time he was not aware that he was really free, but
+thought he was merely dreaming: he "wist not that it was true which
+was done by the angel; but thought he saw a vision. When they were
+past the first and the second ward," (different parts of the prison,
+without being perceived by any of those who kept the doors,) "they
+came unto the iron gate that leadeth unto the city; which opened to
+them of his own accord: and they went out, and passed on through one
+street; and forthwith the angel departed from him." His miraculous
+work being now accomplished, the angel left Peter to go on his own
+way. The departure of his heavenly guide seems to have aroused Peter
+to the reality of what had happened; he no longer thought he had seen
+a vision. "And when Peter was come to himself, he said, Now I know of
+a surety, that the Lord hath sent his angel, and hath delivered me out
+of the hand of Herod, and from all the expectation of the people of
+the Jews. And when he had considered the thing, he came to the house
+of Mary the mother of John, whose surname was Mark." This Mark, whose
+name was also John, was the writer of the Gospel bearing his name:
+his mother was sister to Barnabas, and her house was no doubt a place,
+where the Christian brethren often met for the purpose of prayer; and
+now, although it was not yet daylight, "many were gathered together
+praying." Probably they had spent the night in prayer for the
+deliverance of Peter. "And as Peter knocked at the door of the gate, a
+damsel came to hearken, named Rhoda. And when she knew Peter's voice,
+she opened not the gate for gladness, but ran in, and told how Peter
+stood before the gate."
+
+The faith of the brethren was not strong enough to make them at once
+believe in such a wonderful answer to their prayers. They knew that
+Peter was securely shut up in prison; and so, when Rhoda suddenly
+announced that he was standing at the door, they said unto her, "Thou
+art mad"; thinking that she did not know what she was saying: and when
+she insisted "that it was even so," they could not then believe that
+it really was Peter himself, but said, "It is his angel," or spirit.
+"But Peter continued knocking"; thus showing that it was no spirit,
+but a real living being: "and when they had opened the door, they were
+astonished." Peter would not allow them to express their astonishment,
+but "beckoning unto them with the hand to hold their peace," (that is,
+making a sign unto them not to speak,) he "declared unto them how the
+Lord had brought him out of the prison." When he had finished the
+wonderful recital, he said, "Go, shew these things unto James, and to
+the brethren."
+
+Though in many respects all the Apostles were upon an equality, it was
+necessary that some one of them should have the particular direction
+of the affairs of the Church at Jerusalem; and James seems to have
+held this office. The other Apostles therefore gave him an account of
+their labours, and of anything remarkable which took place. This
+James, called "the Less," to distinguish him from James the son of
+Zebedee, is sometimes spoken of as "the Lord's brother," though there
+is every reason to believe that he was not his brother, but the nephew
+of His mother Mary. In those times, such near kinsmen as first
+cousins--that is, the children of brothers and sisters--were often
+called brethren. If the mother of Jesus had had any other children, it
+would not have been necessary for our Lord to commend her to the care
+of His beloved disciple John, whom He bade her to look upon as a son.
+
+James is always considered as the first Bishop: he was Bishop of the
+Church in Jerusalem; and he remained in that city, whilst the other
+Apostles travelled from place to place, preaching the Gospel to all
+people. Peter was anxious that James, and all the brethren, should
+know what had happened to him, that they might bless God for answering
+their prayers in such a wonderful manner, and that their faith might
+be strengthened, by seeing how able and willing the Lord is to
+preserve His servants, and defend them from all enemies, as long as He
+has any work for them to do upon earth.
+
+
+
+
+Chapter X.--SAUL AND BARNABAS CALLED TO PREACH TO THE GENTILES.
+
+
+After giving his message for James, "Peter departed, and went unto
+another place," where Herod's officers would be less likely to look
+for him, than in a house where the Christians were in the habit of
+meeting.
+
+Nor did Peter remain in Jerusalem, where he would at any moment be
+liable to be discovered: what he did is not quite certain, but there
+is good reason to believe that he went to Rome, and preached the
+Gospel to Jews and Gentiles; so as to found, or begin, the
+establishment of a Christian Church in that city. It is also believed
+that Mark went with Peter, and that he then wrote his Gospel, for the
+use of the Christian converts at Rome.
+
+When Herod found that Peter had actually escaped out of prison, he
+caused all the keepers of the prison to be put to death.
+
+After this, he "went down from Judæa to Cæsarea, and there abode."
+
+From other writings we learn, that Herod went to Cæsarea at this time,
+for the purpose of celebrating a festival in honour of Claudius Cæsar,
+who had become Emperor of Rome a year or two before, in A.D. 41. We
+also learn that the people of Tyre and Sidon had in some way or other
+offended Herod, who was intending to make war upon them. The idea of
+war greatly alarmed the inhabitants of Ph[oe]nicia, because they got
+the chief part of their wheat and honey, and other provisions, from
+the land of Judæa; and of course if there were a war, such supplies
+would be stopped, and a famine would be the consequence. We read in
+the Scripture, that "Herod was highly displeased with them of Tyre and
+Sidon: but they came with one accord to him, and, having made Blastus
+the king's chamberlain their friend, desired peace; because their
+country was nourished by the king's country." Herod, at the request of
+Blastus, consented to receive the messengers sent from Tyre and Sidon.
+"And upon a set day," a day appointed for the purpose, "Herod, arrayed
+in royal apparel, sat upon his throne, and made an oration" (or long
+speech) "unto them." What Herod said, we do not know; but Josephus
+tells us that he wore on this occasion a magnificent robe of silver
+tissue, and that the sun shining upon it, made it look so dazzlingly
+bright and beautiful, that the people cried out, Forgive us for having
+only paid honour to you as a mortal king: from this time we shall look
+upon you as being far superior to mortals! Instead of reproving them
+for thus setting up a mortal man as being equal to God, Herod was
+pleased with this speech; but he had soon cause to repent of his pride
+and folly: for before he left the theatre, or public building in which
+such assemblies took place, he was seized with most dreadful pains in
+his stomach, so that in his agony he exclaimed, "I whom ye have called
+a god am now going to die a miserable death." The king was then
+carried to his palace, where he died after five days of fearful
+suffering: a warning to all, who allow others to treat them as if they
+were beings superior to their fellow-men.
+
+None of this is told us in the Bible: all that we read on this subject
+in the Book of Acts, is, that Herod "made an oration. And the people
+gave a shout, saying, It is the voice of a god, and not of a man. And
+immediately the angel of the Lord smote him, because he gave not God
+the glory: and he was eaten of worms, and gave up the ghost."
+
+Herod died about A.D. 44, lamented by the Jews, whose favour he had
+gained by his persecution of the Christians: the Roman soldiers, on
+the contrary, rejoiced at his death, and spake against him, which made
+the Jews very angry. This bad feeling now raised between the Roman
+soldiers and the Jews, was one cause of the troubles and disturbances
+which soon followed: for from this time until Jerusalem was destroyed,
+twenty-six years later, the land of Judæa never enjoyed any real rest
+or quiet. How could the blessing of God, which can alone give peace
+and happiness, rest upon a people who had so fearfully sinned against
+God, by their rejection of the Messiah, His Son Jesus Christ.
+
+Herod Agrippa the Elder, of whose death we have just spoken, left
+three children: a son, bearing his own name of Herod Agrippa; and two
+daughters, Bernice and Drusilla, both mentioned in Scripture.
+
+Herod Agrippa the Second, or Younger, was only seventeen years old
+when his father died; and his dominions were therefore placed under
+the care of a Roman governor; but afterwards he was allowed to rule
+over a part of them, and to take the title of king: and upon the death
+of his uncle, Herod king of Chalcis, the Emperor Claudius allowed this
+Herod Agrippa to succeed to his kingdom. Nero, who became Emperor of
+Rome, A.D. 54, added to the dominions already possessed by Herod
+Agrippa the Second, in the land of Judæa. We shall hear of him again
+in the Book of Acts. Both Drusilla and Bernice were bad women:
+Drusilla married Azizus, king of the Emesians; but Felix, a Roman, who
+afterwards became governor or procurator of Judæa, persuaded her to
+leave her husband, and become his wife. Of this Felix we shall hear
+more by and by, after he became the governor of Judæa.
+
+We must now go back to the history of Saul and Barnabas, whom we left
+at Antioch preaching the Gospel, and bringing into the Church many
+converts, who were then called Christians.
+
+Whilst Barnabas and Saul were still at Antioch, preaching the Gospel
+of Jesus, there "came prophets from Jerusalem unto Antioch. And there
+stood up one of them named Agabus, and signified (or foretold) by (the
+direction of) the Spirit that there should be great dearth (or famine)
+throughout all the world: which came to pass in the days of Claudius
+Cæsar," who was at that time Emperor of Rome. The word here translated
+"world," sometimes means the Roman Empire, and sometimes only the land
+of Judæa. In this case, it appears to mean Judæa only; for the dearth
+seems to have been confined to that country: and Josephus, speaking of
+this dearth in the reign of Claudius, tells us, that large quantities
+of corn were sent up to Jerusalem from the neighbouring provinces,
+which could not have been the case if the dearth had been felt in them
+also. On the announcement of the distress about to come upon their
+brethren in Judæa, "the disciples" at Antioch, "every man according to
+his ability, determined to send relief unto the brethren which dwelt
+in Judæa." By this we learn, that the custom of having all things in
+common had not been followed at Antioch. Most probably by this time it
+had been given up altogether; for now that the numbers of Christians
+had so largely increased on all sides, the plan of having all things
+in common would be no longer desirable, or even practicable. Each
+Christian of Antioch determined then to give what he could for the
+relief of their fellow Christians in Judæa; "which also they did, and
+sent it to the elders by the hands of Barnabas and Saul," who
+immediately set out from Antioch, to take the money thus collected to
+the elders of the Church at Jerusalem. These two Apostles stayed in
+Jerusalem for some months; probably about a year. We learn from
+another part of the Book of Acts, that during this stay at Jerusalem,
+Saul had a very remarkable vision. He was praying in the temple, when
+by the power of God he fell into a trance. Whilst he was in this
+state, his bodily senses suspended as it were, and his mind more alive
+to spiritual things, Jesus Christ appeared to him, and said, "Make
+haste, and get thee quickly out of Jerusalem: for they will not
+receive thy testimony concerning me." It surprised Saul to be told
+that the Jews of Jerusalem would not believe him: they knew how he had
+formerly persecuted the Christians, and therefore his change of
+opinions would, he thought, have great weight in convincing them of
+the truth of what he now taught them: therefore he answered, and said,
+"Lord, they know that I imprisoned and beat in every synagogue them
+that believed in thee: and when the blood of thy martyr Stephen was
+shed, I was also standing by, and consenting unto his death, and kept
+the raiment of them that slew him."
+
+To man, these things might seem to make Saul the most fit person to
+convince his countrymen, but not so with God, Who had chosen Saul
+especially to preach the Gospel to the Gentiles. In answer to his
+pleading, therefore, Jesus now gave this positive command, "Depart:
+for I will send thee far hence unto the Gentiles." This was enough,
+and from henceforth Saul became a distinguished preacher to the
+Gentiles. "And Barnabas and Saul returned from Jerusalem, when they
+had fulfilled their ministry," (that is, the work which they came to
+do,) "and took with them John, whose surname was Mark," who had before
+this accompanied Peter to Rome.
+
+Barnabas and Saul therefore went back to Antioch, but they did not
+long remain there.
+
+"Now there were in the church that was at Antioch certain prophets and
+teachers," who joined with Barnabas and Saul in preaching the Gospel.
+"As they ministered to the Lord, and fasted, the Holy Ghost said,
+Separate me Barnabas and Saul for the work whereunto I have called
+them." In what way the Holy Ghost spake, we are not told; but in some
+way or other the Lord made known His Will to His faithful servants,
+whilst they were engaged in the performance of their religious duties.
+The work unto which Barnabas and Saul were now called, was that of
+preaching the Gospel, not to Jews only, or even to Proselytes of the
+Gate, but also to the idolatrous Gentiles, so as to bring them to
+leave their false religion and become Christians. Although the
+appointment of Barnabas and Saul to this work was direct from God, yet
+outward forms were to be observed in dedicating them to it, and solemn
+prayers offered up for their success. In this matter, no doubt the
+prophets and teachers acted by the direction of the same Spirit which
+had bade them separate, or set apart the two Apostles for this
+particular work. "And when they had fasted and prayed, and laid their
+hands on them, they sent them away."
+
+Barnabas and Saul now set out on their first journey, about A.D. 45.
+"So they, being sent forth by the Holy Ghost, departed unto Seleucia,"
+a port at the mouth of the river Orontes, a little to the west of
+Antioch; "and from thence they sailed to Cyprus. And when they were at
+Salamis," a city in the eastern part of the island, "they preached the
+word of God in the synagogues of the Jews"; for though they had a
+positive commission to preach to the Gentiles, they were not to
+neglect the Jews, but preach the Gospel first to them, if they would
+but listen to it. "And they had also John (or Mark) to their
+minister,"--to help in their ministry or work.
+
+
+
+
+Chapter XI.--SAUL'S NAME CHANGED TO PAUL.
+
+
+Having preached the Word at Salamis, Barnabas and Saul, with Mark,
+journeyed on, proclaiming their good tidings in every village. "And
+when they had gone through the isle," they came unto Paphos, the chief
+city, situated on the western coast of Cyprus. Here the "deputy of the
+country," that is, the magistrate or governor appointed by the Roman
+Emperor, resided: this deputy, whose name was Sergius Paulus, was
+himself a Roman and a heathen; but he was "a prudent man," that is, a
+man of good sense and understanding; therefore, when he heard of
+Barnabas and Saul teaching new and wonderful doctrines, he was
+anxious to hear and judge for himself as to their truth: he therefore
+"called for Barnabas and Saul, and desired to hear the word of God."
+But Sergius Paulus had with him, as his friend and adviser, a Jew,
+whose name was Bar-jesus: he was also called Elymas, because he was
+looked upon as a sorcerer or magician, and the word "Elymas" means
+something of that sort. This man, who pretended to be a prophet, and
+to have power to work miracles, did not at all wish that Christianity
+should spread; and seeing that the Roman governor was inclined to
+believe what the Apostles taught, he contradicted them, "withstood
+them, seeking to turn away the deputy from the faith." For this
+conduct Saul reproved him severely, pronouncing upon him a heavy
+punishment: we read, "Then Saul, (who also is called Paul,) filled
+with the Holy Ghost, set his eyes on him, and said, O full of all
+subtilty and all mischief, thou child of the devil, thou enemy of all
+righteousness, wilt thou not cease to pervert the right ways of the
+Lord? And now, behold, the hand of the Lord is upon thee, and thou
+shalt be blind, not seeing the sun for a season. And immediately there
+fell on him a mist and a darkness; and he went about seeking some to
+lead him by the hand. Then the deputy, when he saw what was done,
+believed, being astonished at the doctrine of the Lord." He saw that
+the Apostles were far superior to Elymas, who could not save himself;
+and he at once believed all that they taught, convinced that God was
+indeed with them.
+
+We have read, "then Saul, who also is called Paul"; and we find that
+from this time he is never again spoken of in Scripture by the name of
+Saul. As the Bible does not tell us _why_ his name was changed, we
+cannot be sure; but there are several reasons which may have caused
+the change. First, Sergius Paulus was the first idolatrous Gentile
+mentioned as having become a Christian, and it is very probable that
+the Apostle had the name of Paul (which is the same as Paulus) given
+to him, in remembrance of this act of mercy shown to the Gentiles by
+God. Then, again, the Jews, particularly those who like Paul were not
+born in the land of Judæa, often had a Roman as well as a Hebrew name
+given to them; and they called themselves by either, according to the
+custom of the people amongst whom they went. Some persons think that
+the Apostle now chose the name of Paul, which means "little" or
+"weak," instead of that of Saul, meaning "beloved" or "desirable."
+Paul was now humble; he felt that he was weak, and that whatever he
+might be able to do, could be done only by the power of the Holy
+Ghost, directing and helping him. But whatever the cause may be, it is
+certain that from this time he is always called Paul--a name much more
+pleasing to the Gentiles, amongst whom he was appointed to teach, than
+the Hebrew appellation of Saul. The remaining chapters of the Book of
+Acts give us the account of the Five Journeys made by this Apostle, in
+order to preach the Gospel to the Gentiles: of the other Apostles we
+hear but little. We generally speak of the Apostles and Evangelists as
+_St._ Peter, _St._ John, _St._ Paul, _St._ Matthew, _St._ Luke, &c.
+"Saint" means good and holy; and we may well call the Apostles so, to
+distinguish them from other men; for they were holy men, inspired and
+guided in a peculiar way by the Holy Ghost, and we should, therefore,
+speak of them and think of them with reverence; remembering, that by
+their preaching and writings, we, and all mankind, have learnt the
+blessed tidings of salvation through Jesus Christ. St. Paul was now on
+his first journey, in company with St. Barnabas; and St. Mark was with
+them. From Paphos they sailed to Perga, in Pamphylia, a country in the
+southern part of Asia Minor. The Scripture tells us that here John, or
+St. Mark as we call him, "departing from them, returned to Jerusalem."
+Why he did this, we are not told; but from what we read in other parts
+of Scripture, we are sure that he did wrong. He was a young man, and
+probably he was discouraged by the idea of all the difficulties and
+hardships which the Apostles must meet with. After the departure of
+St. Mark, St. Paul and St. Barnabas travelled northward into the
+province of Pisidia, where there was also a town called Antioch,
+built, like Antioch in Syria, by Seleucus Nicanor, who was king of
+Syria after the death of Alexander the Great. Seleucus gave the name
+of Antioch to these cities, in memory of his father Antiochus. When
+the Apostles came to Antioch in Pisidia, they "went into the synagogue
+on the sabbath day, and sat down. And after the reading of the law and
+of the prophets, the rulers of the synagogue sent unto them, saying,
+Ye men and brethren, if ye have any word of exhortation for the
+people, say on." We have already learnt that the Jews were required to
+set up a synagogue, in any place where ten men could meet for public
+worship; and that every synagogue had its rulers: men respectable both
+from age and character, who directed the services, and had some
+authority over other members of the congregation. On the Sabbath
+morning, two lessons were appointed to be read: one out of the Law, or
+Books of Moses; the other from the writings of the Prophets: on
+week-day mornings, the Law only was read. After these Lessons had been
+read, it was customary for some Teacher or Rabbi to preach or speak to
+the people: and if any strange teacher or learned man happened to be
+present, he was often called upon by the rulers of the synagogue, to
+perform this part of the service. Even if the rulers of the synagogue
+at Antioch in Pisidia, knew nothing before this of the Apostles, they
+would see at once that they were Rabbis or Teachers, because they "sat
+down," which was customary for all belonging to this class: probably,
+too, they sat down in the seats expressly set apart for the Doctors
+and Teachers.
+
+Being invited by the rulers of the synagogue to "say on," if they had
+"any word of exhortation for the people," the Apostles gladly seized
+the opportunity of speaking to them of Jesus, and exhorting them to
+believe in Him. "Then Paul stood up, and beckoning with his hand," to
+draw the attention of the congregation, "said, Men of Israel, and ye
+that fear God, give audience," that is, listen to my words. By the
+"men of Israel," St. Paul meant Jews born of Jewish parents, the real
+descendants of Abraham: by "ye that fear God," he meant proselytes
+from the Gentiles who had adopted the Jewish religion, though they
+were not Jews by birth. Both equally needed to be taught the Gospel,
+and St. Paul, calling upon both to listen, spake of the bringing of
+the Children of Israel out of Egypt; of the mercy of God shown to them
+in their wanderings, in spite of all their sins; and of their final
+settlement in the land of Canaan. He then mentioned their government
+by Judges, until, at the wish of the people, God gave them a king in
+the person of Saul, who was succeeded by David, a man favoured by the
+Lord. St. Paul then went on to explain that God had, according to His
+promise, raised up from David's seed or descendants, a Saviour in the
+Lord Jesus Christ, to whom John the Baptist had borne testimony; but
+that the Jews and their rulers had put Him to death: thus fulfilling
+the prophecies, though, if they had attended to their meaning, they
+would have understood that Jesus was indeed the promised Messiah. St.
+Paul then proceeded to show that God had fulfilled all His promises,
+as written in the Psalms or elsewhere, by raising Jesus from the dead;
+adding, "Be it known unto you therefore, men and brethren, that
+through this man is preached unto you the forgiveness of sins: and by
+him all that believe are justified from all things, from which ye
+could not be justified by the law of Moses." None could be justified,
+or accounted righteous by the law, because none could keep all its
+commandments and ordinances; but those who believed in Jesus as their
+Saviour, would for His sake, be _looked_ upon as righteous. Having
+thus preached to the congregation the great Gospel truth of remission
+of sins, St. Paul warned his hearers not to disregard his words, lest
+the sentence pronounced by one of their prophets, "Behold, ye
+despisers, and wonder, and perish," should fall upon them.
+
+The words of St. Paul made an impression upon some part of his
+hearers; for when the Jews were gone out of the synagogue, the
+Gentiles, that is, the Jewish proselytes from the Gentiles, besought
+that these words might be preached to them again. Many of the Jews and
+religious proselytes also followed Paul and Barnabas, when the
+congregation was broken up, and were persuaded by the Apostles to hold
+fast the blessed truths, which by the grace of God they had learnt.
+
+The fame of St. Paul's preaching, mean time, spread rapidly, "And the
+next sabbath day came almost the whole city together to hear the word
+of God. But when the Jews saw the multitudes, they were filled with
+envy," fearing lest the Gospel, which they rejected, should be
+believed by others; and therefore they "spake against those things
+which were spoken by Paul, contradicting and blaspheming." Then Paul
+and Barnabas plainly told these Jews, that they had begun by preaching
+the word of God to them, because such was the Will of God; but, as
+they wilfully refused the salvation thus offered to them, they should
+now, in obedience to the same God, turn to the Gentiles, and bring the
+heathens into the Church of Christ, Who was to "be for salvation unto
+the ends of the earth." The Gentiles, the idolatrous Gentiles, who now
+for the first time forsook their idols, as well as those who had
+already turned from idolatry to worship the God of the Jews, were very
+glad when they heard this, "and glorified the word of the Lord"; and
+many of them believed. This made the Jews very angry, and they
+"stirred up the devout and honourable women, and the chief men of the
+city, and raised persecution against Paul and Barnabas, and expelled
+them out of their coasts." The devout and honourable women were female
+proselytes of rank, who had great influence over the lower classes in
+the city. By their false accusations, the unbelieving Jews managed to
+stir up the higher class of citizens and the rulers of the city, to
+persecute the Apostles and drive them out of their country. "But they
+shook off the dust of their feet against them, and came unto Iconium,"
+a town to the S.E. of Antioch, in the province of Lycaonia. We must
+remember, that when Jesus first gave commandment to His Apostles to go
+and preach to the Jews, He told them that when they left any house or
+city, where the people refused to hear them, they were to shake off
+the dust of their feet, to show that they would have nothing more to
+do with them: just as the Jews, who looked upon the dust of heathen
+lands to be polluted, shook it off their garments, to signify that
+they had nothing to do with such idolaters. But the disciples, who
+were left at Antioch, "were filled with joy, and with the Holy Ghost."
+They rejoiced in the knowledge of those blessed truths which they had
+learnt from the Apostles; and the Holy Ghost was abundantly shed upon
+the members of the infant Church at Antioch, encouraging and assisting
+them to increase in faith and righteousness of life.
+
+
+
+
+Chapter XII.--ST. PAUL'S FIRST APOSTOLIC JOURNEY.
+
+
+"And it came to pass in Iconium, that Paul and Barnabas went both
+together into the synagogue of the Jews, and so spake, that a great
+multitude of the Jews and also of the Greeks believed. But the
+unbelieving Jews stirred up the Gentiles, and made their minds evil
+affected against the brethren." Still the Apostles abode there for a
+long time, speaking boldly; the Lord bearing testimony to the truth of
+what they taught, by the miracles He enabled them to work.
+
+"But the multitude of the city was divided: and part held with the
+Jews, and part with the Apostles." The result was, that the Apostles
+were in danger of being stoned, by the joint attack of the heathens,
+and the Jews and their rulers. But being aware of their danger, "they
+fled unto Lystra," a town to the S.E. of Iconium, "and there they
+preached the Gospel."
+
+At Lystra there was a certain man who had been lame from his birth,
+and had never walked, being "impotent in his feet." "The same heard
+Paul speak," and believed. Paul, "perceiving that he had faith to be
+healed, said with a loud voice, Stand upright on thy feet." The
+people, seeing such a wonderful cure effected at the bidding of the
+Apostle, immediately thought that he and Barnabas were two of their
+imaginary gods; and cried out, "The gods are come down to us in the
+likeness of men. And they called Barnabas, Jupiter," who was their
+chief god; "and Paul, Mercurius, because he was the chief speaker."
+Mercurius, or as we call him Mercury, was the god of eloquence;
+supposed to enable people to speak well: he was considered to be a
+constant attendant upon Jupiter. "Then the priest of Jupiter, brought
+oxen and garlands unto the gates, and would have done sacrifice with
+the people," to the gods whom they supposed had honoured them with a
+visit. Oxen and bulls were sacrificed to Jupiter; garlands of flowers
+were placed on their heads, and the priests also wore garlands. Every
+heathen city was placed under the protection of some particular deity,
+called its tutelary god; whose temple or statue was set up before the
+city gate. The tutelary god of Lystra was Jupiter, the statue of
+"which was before the city."
+
+The Apostles were dreadfully distressed at the idea of such things
+being done in their honour; and "they rent their clothes, and ran in
+among the people, crying out, and saying, Sirs, why do ye these
+things? We also are men of like passions with you"; and then they went
+on to tell them, that they were come on purpose to teach all people to
+give up worshipping idols and believing in vain gods, and to turn
+instead to the One only God, who made all things, and caused the
+fruits of the earth to grow for the food of man; and Who, though in
+times past he had suffered all nations to walk in their own ways, had
+now sent His messengers, the Apostles, to teach men better things.
+
+With difficulty the Apostles prevented the people from doing sacrifice
+unto them.
+
+These people, who had been ready to worship the Apostles as gods, were
+soon led into a contrary extreme: for certain Jews came from Antioch
+and Iconium, who probably told the people of Lystra, that Paul and
+Barnabas were only magicians and sorcerers; and that though they had
+by their wicked arts healed one cripple, they were just as likely to
+do harm to their fellow creatures as good. These men, "persuaded the
+people, and, having stoned Paul, drew him out of the city, supposing
+he had been dead. Howbeit, as the disciples stood round about him, he
+rose up, and came into the city." The Lord had work for him to do, and
+now restored him to life. What had now happened, was a warning to Paul
+to remain no longer at Lystra; "and the next day he departed with
+Barnabas to Derbe," another city of Lycaonia, not far from Lystra.
+"And when they had preached the gospel to that city, and had taught
+many," they, trusting in the protection of God, went again to Lystra,
+and to Iconium, and Antioch, to strengthen the faith of those whom
+they had already converted to Christianity; "confirming the souls of
+the disciples, and exhorting them to continue in the faith"; and
+showing them that those who would enter into the kingdom of heaven,
+must expect many troubles upon earth. The Apostles then appointed
+elders to look after and direct the affairs of every Church, or body
+of Christians in those towns, and with prayer and fasting, they
+commended them to the protection and blessing of "the Lord, on whom
+they believed."
+
+St. Paul and his company then journeyed through Pisidia and Pamphylia:
+"and when they had preached the word in Perga," the chief city in
+Pamphylia, "they went down into Attalia," a sea-port to the S. W. of
+Perga, "and thence sailed to Antioch," in Syria. This ended St. Paul's
+first Apostolic Journey, which had occupied rather more than one year.
+At Antioch they had been appointed to their work; and the protection
+and grace of God had been prayed for to enable them to perform it.
+They had now accomplished their work, and therefore they "gathered the
+church together," and told all that they had done, or rather "all that
+God had done with them, and how he had opened the door of faith unto
+the Gentiles"--that is, how, by their preaching, God had given to the
+idolatrous Gentiles an opportunity of becoming true believers, and
+members of the Church,--an opportunity of which great numbers had
+gladly taken advantage.
+
+No doubt all the believers in Antioch rejoiced greatly when they heard
+of the success which had attended the Apostles' preaching; for all who
+know and love God themselves, are anxious that others should do so
+also.
+
+St. Paul and St. Barnabas abode for some time with the disciples at
+Antioch: probably for about two years. Towards the end of this period,
+the Christians at Antioch were disturbed by the mistaken teaching of
+certain men who came down from Judæa. These men, who were Jews, had
+belonged to the sect of the Pharisees, and though now converted to be
+Christians, they could not yet believe that all the ceremonial part of
+the Law of Moses was to be entirely done away with: therefore, when
+they were come to Antioch, they "taught the brethren, and said, Except
+ye be circumcised after the manner of Moses, ye cannot be saved."
+
+Such teaching, so very different from that of the Apostles, caused
+great distress in Antioch, where most of the believers had either been
+proselytes of the gate, only worshipping the Lord God of Israel, but
+not observing any of the ceremonies commanded by the Law of Moses; or
+else idolaters, until they became Christians. All these converts had
+been truly taught by St. Paul and St. Barnabas, that if they believed
+in Jesus so as to obey His word, that was quite sufficient; and that
+they would be as acceptable in the sight of God, as if they had been
+Jews from their birth, keeping the whole Law perfectly. The Christians
+of Antioch therefore might well be frightened and distressed, at being
+now told that they could not obtain the salvation promised by the
+Gospel, unless they kept all the ordinances of the Mosaic Law: in
+short, that if they wished to be saved, they must be Jews as well as
+Christians. The Apostles of course opposed these Jewish teachers, and
+tried to convince them that the Gospel was all-sufficient; and that
+Christ's disciples had but to follow their Master's teaching. They do
+not seem, however, to have succeeded, and the perplexity of the
+Christians continued. "When therefore Paul and Barnabas had no small
+dissension and disputation with them, they determined that Paul and
+Barnabas, and certain other of them, should go up to Jerusalem unto
+the Apostles and elders about this question"--that is, to ask James
+and the elders of their Church, to decide, whether the Jewish teachers
+or the Apostles were to be believed.
+
+Just before this time, we learn from other histories, that there had
+been great troubles amongst the Jews in Judæa. A famine had afflicted
+the country,--probably that which Agabus had foretold. This had been
+followed by riots. In the year 48 (A.D.), a Roman soldier, who cared
+nothing for the religion of the Jews, and did not look upon the temple
+as a holy place, profaned it in some way, and thus made the Jews very
+angry. A great tumult was immediately raised, and several thousand
+Jews were crushed or trampled to death, in the narrow ways leading to
+the temple; and other disturbances followed.
+
+These things are not mentioned in the Bible, but it is well to note
+them, as they show us how the punishment of the Jews as a nation, was
+continually felt, from the time when they filled up the measure of
+their guilt, by crucifying their Messiah.
+
+It was in the year 49 (A.D.), that St. Paul and St. Barnabas left
+Antioch for Jerusalem, in order to consult the Church there, as to the
+necessity of keeping the Law of Moses.
+
+We read in the Book of Acts, that "being brought on their way by the
+church, they passed through Phenice and Samaria, declaring the
+conversion of the Gentiles: and they caused great joy unto all the
+brethren. And when they were come to Jerusalem, they were received of
+the church, and of the Apostles and elders, and they declared all
+things that God had done with them. But there rose up certain of the
+sect of the Pharisees which believed, saying, That it was needful to
+circumcise them, and to command them to keep the law of Moses." This
+last passage is not very clearly put: the last verse is what the
+Apostles _said_ as to the reason of their coming to Jerusalem.
+
+The meaning of the whole passage is, that St. Paul and St. Barnabas
+explained to the Church all that it had pleased God to do by means of
+their preaching, and how great numbers of the Gentiles had become
+Christians, and were serving God faithfully: but that certain of the
+sect of the Pharisees which believed, had disturbed them by saying,
+that it was needful that they should be circumcised like the Jews, and
+keep all the ceremonies and ordinances commanded by the Law of Moses.
+
+James and the other elders of the Church, having heard all that St.
+Paul and St. Barnabas had to say, saw that it was very necessary to
+settle a question, which was of the greatest importance to the
+converts from the Gentiles. And they "came together for to consider of
+this matter," and decide upon what message should be sent back to
+Antioch.
+
+When the Apostles and elders of the Church began to talk over the
+matter, there was much difference of opinion amongst the brethren:
+some being inclined to agree with the Pharisees, that the Law of Moses
+ought to be observed; others thinking that the Gospel was to be
+_instead_ of the Law, and not added to it.
+
+This gave rise to a great deal of discussion and argument; each side
+advancing their own opinions, and trying to persuade the other party
+to agree with them. This went on for some time, till at last, St.
+Peter, who was present, stood up, and gave his opinion upon the
+matter.
+
+
+
+
+Chapter XIII.--DECISION OF THE CHURCH AS TO OBSERVING THE MOSAICAL
+LAW.
+
+
+"And when there had been much disputing, Peter rose up, and," alluding
+to the affair of Cornelius, "said unto them, Men and brethren, ye know
+how that a good while ago God made choice among us, that the Gentiles
+by my mouth should hear the word of the gospel, and believe." He then
+reminded them, that the Holy Ghost had been visibly poured out upon
+those Gentile converts, showing that in the eyes of Him Who seeth the
+heart, they were as acceptable as the Jewish converts; and that
+therefore it could not be necessary for them to observe the ceremonial
+part of the Law, which Jesus came to do away with. The Jews themselves
+had never kept the Law so perfectly as to deserve the favour of God;
+and now that Jesus had delivered them from the observance of that Law,
+why should the Gentiles be required to observe it. "Now therefore,"
+Peter asks, "why tempt ye God," why provoke ye Him to anger in
+opposing His Will, "to put a yoke upon the neck of the disciples,
+which neither our fathers nor we were able to bear? But we believe
+that through the grace of the Lord Jesus Christ we shall be saved,
+even as they."
+
+Such words from St. Peter, who was well known to have been formerly of
+a different opinion, could not fail to produce an effect upon his
+hearers, who now listened quietly and patiently to what was told them
+by St. Paul and St. Barnabas. "Then all the multitude kept silence,
+and gave audience to Barnabas and Paul, declaring what miracles and
+wonders God had wrought among the Gentiles by them."
+
+When these two Apostles had ended their history, and "held their
+peace," James, the ruler and director of the Church, declared it to be
+his opinion, that it was most certainly the Will of God, that the
+Gentiles should be received into the Christian Church _without_ being
+required to keep the Law, as the Jewish teachers had insisted; and
+that this had been the intention of the Lord from the beginning, and
+had been accordingly foretold by the prophets. "Wherefore," said he,
+"my sentence is, that we trouble not them, which from among the
+Gentiles are turned to God: but that we write unto them, that they
+abstain from pollutions of idols, and from fornication, and from
+things strangled, and from blood. For Moses of old time hath in every
+city them that preach him, being read in the synagogues every sabbath
+day."
+
+This speech of St. James requires a little explanation. The Law of
+Moses required that animals used for food should be killed in a
+particular way; and a Jew was to be considered as unclean, if he ate
+any meat not prepared in this manner. Much of the meat eaten by the
+Gentiles, was the flesh of animals offered in sacrifice to their false
+gods, or idols: to eat of such food polluted a Jew,--that is, made him
+unclean. Now, an idol was in reality nothing, nor did it signify how
+food was prepared, if it was eaten with thankfulness. But at that time
+there were very many Jewish converts who had long kept the Law of
+Moses, and held that to eat of meat offered to idols, or of the flesh
+of animals "strangled," instead of being killed as the Law required,
+did pollute a man, and render him unclean. St. James therefore
+considered, that for the present, it would be better for the Gentile
+converts to abstain from animal food, prepared in a different way from
+what the Jews thought lawful, that they might not offend them; and
+that they might, moreover, show that they had given up offering any
+sacrifices to idols. St. James therefore thought it well, in excusing
+them from most of the observances of the Law, to caution the Gentile
+converts not only to keep themselves free from all manner of sin, but
+also to avoid every appearance of idolatry. The reason which St. James
+gives for this decision is, that as the Law of Moses was read every
+Sabbath day, and reverenced by all the Jewish converts, it was better
+not to disregard such ordinances, though in themselves they were
+matters of indifference. What St. James said was approved of by the
+other members of the Church.
+
+"Then pleased it the Apostles and elders, with the whole church, to
+send chosen men of their own company to Antioch with Paul and
+Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among
+the brethren: and they wrote letters by them," bidding the Gentile
+converts at Antioch not to be troubled by the teaching of the Jewish
+teachers, saying, "For it seemed good to the Holy Ghost, and to us, to
+lay upon you no greater burden than these necessary things; that ye
+abstain from meats offered to idols, and from blood, and from things
+strangled, and from fornication: from which if ye keep yourselves, ye
+shall do well. Fare ye well."
+
+In this letter, St. Paul and St. Barnabas are spoken of as "beloved,"
+"men that have hazarded their lives for the name of our Lord Jesus
+Christ": and the Christians of Antioch are told, that Judas and Silas
+have been sent, in order that they might explain more fully what had
+been written on the subject, about which St. James and the Church at
+Jerusalem had been consulted. Sending these two brethren was a very
+wise measure. Had St. Paul and St. Barnabas returned alone, the Jewish
+teachers might have raised a question, as to how far they, being
+interested in the matter, could be trusted to deliver any messages
+correctly; but Judas and Silas, having nothing to do with the affair,
+must be regarded as unprejudiced witnesses as to what they had heard
+in Jerusalem.
+
+Judas and Silas are both called Prophets. "The Prophets" appear to
+have been a class of teachers who were inspired to foretell future
+events, as well as to preach the Gospel; but they had not so much
+power and authority as the Apostles. Then, again, there were other
+teachers, who were not Prophets. God gave different gifts and powers
+to different men, according to the work He appointed for them to do.
+It is the same now: we have not all the same power, but each one of us
+should try to do _all_ we _can_ to serve God, and do good to our
+fellow creatures.
+
+The letters being written, and delivered to Judas and Silas, the
+Apostles were dismissed, and "came to Antioch: and when they had
+gathered the multitude together, they delivered the epistle: which
+when" the Christian brethren "had read, they rejoiced for the
+consolation" it had given them, in the assurance that they were by no
+means called upon to keep the whole Law of Moses.
+
+Judas and Silas made themselves very useful at Antioch; for they
+"exhorted the brethren with many words, and confirmed them" in the
+faith. "And after they had tarried there a space, they were let go in
+peace from the brethren unto the Apostles" in Jerusalem. But one only
+availed himself of this permission: for "it pleased Silas to abide
+there still," and therefore he remained in Antioch with St. Paul and
+St. Barnabas, "teaching and preaching the word of the Lord." Many
+other teachers also helped them; and thus another year passed away.
+
+We next read that, "some days after, Paul said unto Barnabas, Let us
+go again and visit our brethren in every city where we have preached
+the word of the Lord, and see how they do." This was a very good
+thought: another visit from the Apostles would be a great comfort to
+the Christians of Iconium, Lystra, Derbe, and other places; and
+especially to the elders of those Churches, who would be glad to have
+their advice on many subjects. St. Barnabas was very willing to go;
+but now a dispute arose, which caused the separation of these two
+Apostles; for "Barnabas determined to take with them Mark," his
+nephew; "but Paul thought not good to take with them" one who had left
+them on their first journey as soon as they landed in Pamphylia; "and
+went not with them to the work," of preaching to the Gentiles in Asia
+Minor.
+
+Differences of opinion will arise amongst the best of men, and so far
+there was nothing wrong in the conduct of the Apostles: but, alas!
+instead of seeking counsel from God, and settling the matter
+peaceably, Scripture tells us that "the contention was so sharp
+between them, that they departed asunder one from the other." It is
+sad to hear of these two holy men parting from each other in anger;
+but it is a warning to us to keep a strict watch over all _our_ words,
+that we may not fall into that strife, which is so displeasing in the
+eyes of God. Let us always remember that no dispute or quarrel, can be
+carried on unless both parties give way to sinful feelings.
+Differences must arise; and even if we feel it our duty not to give up
+our own design, we can, by gentleness, forbearance, and self-denial,
+prevent any "sharp contention," even though we may thus be obliged to
+offend our adversary. Where no principle of right is concerned, we
+should give up our own wishes for the sake of "living peaceably with
+all men," as the Gospel enjoins us to do.
+
+St. Paul was afraid to trust St. Mark: he had failed once; and perhaps
+the Apostle was too stern in his condemnation of his fault, and too
+unwilling to believe in his repentance. St. Barnabas, on the other
+hand, from his nearer connexion with St. Mark, felt that he might now
+be trusted; and he was probably angry with St. Paul for not also
+believing this. A little calm and quiet talk might perhaps have
+settled the matter; or, at any rate, might have led to an amicable
+separation, instead of "a sharp contention," which parted them
+asunder.
+
+However it was, this unhappy dispute was overruled for the good of the
+Church; because by going separately, these two zealous Apostles could
+visit many more places than they could have done, had they continued
+to journey together. We must remember also, that though these Apostles
+were for the moment angry with each other, these feelings did not
+last; and, some years afterwards, we find St. Mark the companion of
+St. Paul.
+
+At the time of which we are now speaking, however, "Barnabas took
+Mark, and sailed unto Cyprus." How long he stayed there, or where he
+went afterwards, we are not told; but we may be sure that, wherever he
+went, his words strengthened the faith of believers, whilst he
+laboured to bring fresh converts into the Church.
+
+"And Paul chose Silas" to accompany him on his Second Apostolic
+Journey, "and departed, being recommended by the brethren unto the
+grace of God. And he went through Syria and" the neighbouring province
+of "Cilicia, confirming the churches." He then went northward into
+Lycaonia; and at either Derbe or Lystra he found a young man, called
+Timotheus, or Timothy, one of the believers, who was well spoken of by
+other Christians in those parts, because they saw that in all things
+he tried to obey Jesus, and follow His example. The mother of Timothy
+was called Eunice, and his grandmother Lois. Both these women were
+Jewesses, but had become Christians many years before. Eunice then
+married the father of Timothy, by birth a Greek, but then a proselyte
+of the gate, worshipping the God of Israel, but not observing the Law
+of Moses. As soon as the little Timothy was old enough to learn, his
+mother Eunice had carefully taught him the things of God, and
+instructed him in the faith of Jesus Christ: so that now, by the
+blessing of God, he was a true Christian.
+
+Many children are taught nothing while they are young, and know no
+more of God and Jesus Christ than if they were heathens. We must pity
+and pray for them; and children who have the blessing of being early
+taught these things, should show their thankfulness, by trying to
+_learn_ and _do_ all that the Gospel teaches. No teaching can _make_ a
+child _love_ and _serve_ God; but no one can love or serve Him unless
+they learn how to do so. Therefore children should pay the greatest
+attention to all that is taught from the Bible and Prayer Book,
+praying to God that the Holy Spirit may help them to do whatever they
+see to be right.
+
+
+
+
+Chapter XIV.--PAUL AND SILAS AT PHILIPPI.
+
+
+Timothy had paid attention to the teaching of his mother, praying for
+grace to perceive and know what things he ought to do; and striving
+earnestly to fulfil the same: and now, St. Paul, seeing that such a
+young man would be most useful in preaching both to Jews and Gentiles,
+"would have him to go forth with him" on his journey: and he "took and
+circumcised him because of the Jews which were in those quarters: for
+they knew all that his father was a Greek."
+
+As the son of a Jewess, Timothy would be supposed to have been
+circumcised; and the Jews, finding that this was not the case, and
+knowing that his father had been a heathen, would probably have been
+unwilling to listen to him; and thus his usefulness would have been
+sadly interfered with. Circumcision, in Timothy's case, was
+_unnecessary_, but there was nothing _wrong_ in it; and therefore, to
+avoid giving offence to the Jews, St. Paul acted as we have heard.
+Taking Timothy with him, St. Paul now continued his journey. "And as
+they went through the cities, they delivered them the decrees for to
+keep, that were ordained of the Apostles and elders which were at
+Jerusalem," that is, the decrees concerning the observance of the Law
+of Moses by the Gentiles. And so were the Churches established in the
+faith, and increased in number daily.
+
+After preaching the Gospel in Phrygia and Galatia, St. Paul and his
+companions would have gone into other parts of Asia Minor, but the
+Spirit of God made it known to them, that they were not to do so: they
+went therefore to Troas, a sea-port quite in the northern part of the
+Archipelago. Here St. Paul's little band of followers was increased,
+for St. Luke joined them; and from this time, in relating what
+happened, St. Luke writes "we" and "us," showing that he was one of
+those concerned in the events he describes. Besides writing the Book
+of Acts, St. Luke wrote the Gospel which bears his name. We know
+nothing of St. Luke, except that he was a Jew and a physician: he was
+probably a native of Antioch, in Syria. St. Luke tells us that, at
+Troas, St. Paul saw in a vision a man of Macedonia, who stood and
+prayed him, saying, "Come over into Macedonia, and help us." St. Paul,
+rightly looking upon this as a call from God, immediately embarked on
+board a ship, and sailing by the island of Samothracia, landed at
+Neapolis, a sea-port of Thracia. Macedonia had once been a separate
+kingdom, but the Romans, who had in the Apostles' time got possession
+of all that country called Greece, had divided the whole into two
+great parts: one of these contained Macedonia, Thessaly, and Epirus,
+but went by the name of Macedonia: the other division, called Achaia,
+contained the rest of Greece, including the Peloponnesus.
+
+From Neapolis St. Paul proceeded to Philippi, which was "the chief
+city of that part of Macedonia," and a Roman colony: that is, it was
+peopled or inhabited by the descendants of Romans, who had been placed
+there by Julius Cæesar and by the Emperor Augustus. The place had got
+the name of Philippi long before, from Philip then king of Macedonia,
+who repaired the buildings of the city, and added many handsome new
+ones. Philip was the father of Alexander the Great, a famous king, of
+whom we read much in ancient history. Both Philip and Alexander lived
+and died more than 300 years before Jesus Christ was born.
+
+St. Paul and his companions remained some time at Philippi; and St.
+Luke says, "on the sabbath we went out of the city by a river side,
+where prayer was wont to be made; and we sat down, and spake unto the
+women which resorted thither."
+
+Besides the synagogues, or buildings for public worship, the Jews had
+also, in every place where they took up their residence, smaller
+buildings or oratories, to which people might constantly resort for
+the purposes of prayer. These oratories were generally built in the
+fields, or by the side of a stream. To one of these oratories, close
+to the city of Philippi, St. Paul and his companions went, that they
+might speak of the Lord Jesus Christ, to those who went there to
+worship the Lord God of Israel. Amongst their first converts was "a
+certain woman named Lydia," a native of the city of Thyatira, in Asia
+Minor, but resident in Philippi for the purposes of trade. Scripture
+says, she was a "seller of purple": what this may mean, we do not
+exactly know; but it probably means, that she sold some fine materials
+for female dress. At any rate, she had become a "proselyte of the
+gate," and worshipped God: and the Lord "opened her heart," so "that
+she attended unto the things which were spoken of Paul," with a
+sincere desire to learn; and in consequence became a real convert to
+Christianity, inducing all the members of her family to follow her
+example. "And when she was baptized, and her household, she besought
+us, saying, If ye have judged me to be faithful to the Lord, come into
+my house, and abide there." Eager to show her sincerity by _doing_
+something for the service of God, she now anxiously sought to be of
+use to the messengers of Jesus for their Lord's sake; and entreated
+them to take up their abode in her house.
+
+St. Luke adds, "And she constrained us"--that is, so urged and
+entreated, as to force them to do as she wished. We now read, "And it
+came to pass, as we went to prayer, a certain damsel possessed with a
+spirit of divination met us, which brought her masters much gain by
+soothsaying."
+
+This damsel seems to have been a slave, who, being possessed by an
+evil spirit, spake in a mysterious way, foretelling future events: and
+as the heathens were great believers in such things, many of them
+consulted this unfortunate girl, and gave her money for exercising her
+powers. This money went to her masters, to whom she thus brought much
+gain. The Lord now chose this damsel, to give a proof that He can
+constrain even evil spirits to bear testimony to the truth of Christ's
+religion; for St. Luke says, "The same followed Paul and us, and
+cried, saying, These men are the servants of the most high God, which
+shew unto us the way of salvation."
+
+The damsel at Philippi, though under the influence of the evil spirit,
+was constrained by a higher power to bear evidence to the truth of
+doctrines, calculated to overthrow the empire of Satan. "And this did
+she many days. But Paul, being grieved" to see her under the dominion
+of an evil spirit, "turned, and said to the spirit, I command thee in
+the name of Jesus Christ to come out of her. And he came out the same
+hour": thus putting an end to all future soothsaying. "And when her
+masters saw that the hope of their gains was gone," they were greatly
+enraged, and "caught Paul and Silas and drew them into the
+market-place unto the rulers, and brought them to the magistrates,
+saying, These men, being Jews, do exceedingly trouble our city, and
+teach customs, which are not lawful for us to receive, neither to
+observe, being Romans." Such an accusation was sure to gain immediate
+attention from the magistrates, or governors of the city, as the
+Roman Emperors were very severe in any cases of rebellion or
+opposition, in their distant provinces: and though there was at that
+time no express law against Christianity, there was a law requiring
+all persons to worship the gods of the country; and Christianity was,
+of course, opposed to all idolatrous practices. Covetousness, or a
+sinful love of money, is, we are told, the root of much evil: the
+masters of the damsel cared not how much St. Paul preached the Gospel,
+as long as it did not interfere with their gains; but as soon as it
+did, they raised an outcry against the Apostles. Now let us remember
+that covetousness, or an eager desire for our own gain, whether of
+riches, honours, or pleasures, is just as great a sin now, as it was
+when the Scriptures were first written; and let us try never to let
+any thoughts of our own advantage or gain, lead us to _do_ or _allow_
+what we know to be wrong; or _prevent_ our doing what we feel is
+right. These men succeeded in their persecution of Paul and Silas, for
+"the multitude rose up together against them: and the magistrates,"
+without further consideration, "rent off their clothes," preparatory
+to their being scourged, "and commanded to beat them. And when they
+had laid many stripes upon them, they cast them into prison, charging
+the jailor to keep them safely." The jailor, having received so
+special a charge, determined to keep it: and therefore "thrust them
+into the inner prison, and made their feet fast in the stocks"--a
+machine fixed to the floor, having round holes just to go round the
+ancles, so that when it was shut upon them, it was quite impossible
+for the poor prisoners to move. Now imagine the sufferings of St. Paul
+and his companion: bleeding and smarting from the severe wounds made
+by the scourge, and their feet so confined, that they could get no
+ease by any change of posture! We might expect to find them lamenting
+over their terrible sufferings, or, at least, praying to God to
+deliver them. But the Scripture tells us, "And at midnight Paul and
+Silas prayed, and sang praises unto God": their faith was great; they
+rejoiced to suffer for the sake of Jesus, and they praised God for all
+His wondrous works: they sang from their hearts with loud voice, and
+the other "prisoners heard them." No doubt such joyful songs, from the
+lips of those whom they knew to be in pain, surprised their fellow
+prisoners, who had soon a greater cause for astonishment. The prayers
+and praises of Paul and Silas went up to God: "And suddenly there was
+a great earthquake, so that the foundations of the prison were
+shaken: and immediately all the doors were opened, and every one's
+bands were loosed. And the keeper of the prison awaking out of his
+sleep, and seeing the prison doors open, he drew out his sword, and
+would have killed himself, supposing that the prisoners had been
+fled." The jailor knew full well, that if the prisoners under his
+charge had escaped from prison, he would surely be put to death by the
+Roman magistrates; and, to avoid the disgrace of such a death, he was
+about to kill himself. Being a heathen, he did not know, as Christians
+do, that it is a fearful sin to put an end to our own lives: and
+therefore, rather than be punished for a fault of which he was not
+guilty, he prepared to kill himself. "But Paul," knowing his
+intention, "cried with a loud voice, saying, Do thyself no harm: for
+we are all here. Then he called for a light, and sprang in, and came
+trembling." Having thus convinced himself that his prisoners were
+indeed still in the prison, the jailor felt at once that the Apostles
+were certainly holy men, the messengers of God. No doubt he knew that
+for preaching the Gospel they had been cast into prison, and the
+wonderful things which he had now seen, convinced him that all they
+had said was true: therefore he "fell down" on his knees "before Paul
+and Silas, and brought them out" of prison, "and said, Sirs, what must
+I do to be saved? And they said, Believe on the Lord Jesus Christ, and
+thou shalt be saved, and thy house." What blessed words! and then they
+doubtless explained to him that the faith here spoken of, meant such a
+belief in Jesus, as would lead to repentance for all sin so
+displeasing to Him, and make men strive to do all in their power to
+please Him: for to believe the Gospel, means to do all that the Gospel
+teaches. Such, no doubt, was the Apostles' teaching, as "they spake
+unto him the word of the Lord, and to all that were in his house." The
+jailor showed his gratitude to the Apostles by doing all he could for
+their relief and comfort: for "he took them the same hour of the
+night, and washed their stripes." "And when he had brought them into
+his house, he set meat before them, and rejoiced, believing in God
+with all his house." Convinced and truly converted from the errors of
+idolatry to a belief of the truth as it is in Jesus, the jailor of
+Philippi with his family were at once admitted as members of the
+Christian Church; he "was baptized, he and all his, straightway."
+
+
+
+
+Chapter XV.--ST. PAUL LEAVES PHILIPPI.
+
+
+It would seem that the magistrates of Philippi, upon thinking calmly
+over the matter, felt that they had acted hastily and unjustly, in
+commanding two men to be scourged and put into prison, without a
+trial; for we read, "And when it was day, the magistrates sent the
+serjeants," officers under their command, to the jailor, "saying, Let
+those men go." The keeper of the prison, well pleased to receive such
+an order, told this to Paul, saying, "The magistrates have sent to let
+you go: now therefore depart, and go in peace. But Paul said unto" the
+serjeants who stood by, "They have beaten us openly uncondemned, being
+Romans, and have cast us into prison; and now do they thrust us out
+privily? nay verily; but let them come themselves and fetch us out."
+
+Now in order to understand all this, we must remember that the Romans,
+who thought themselves greatly superior to any other people in the
+world, were very jealous of their power and privileges as citizens of
+Rome. Thus, if a Roman citizen was ill treated, the Roman Government
+would severely punish any one who had dared to ill treat him. All
+persons whose parents were natives and citizens of Rome, were looked
+upon as _free-born_ citizens; and enjoyed from their birth, all the
+rights and privileges given by the Roman Government to her subjects.
+
+Persons not born of Roman citizens, if they had done good service,
+either by fighting for Rome, or in any other way, were often rewarded
+by receiving the _Freedom of the City_; that is, by being looked upon
+and treated as Roman citizens, and having an equal share in all the
+privileges and benefits, granted to such Romans as _were_ free-born.
+
+St. Paul was not a native of Rome, nor were his parents; for they were
+Jews, settled at Tarsus, in Cilicia: probably some of his ancestors,
+his grandfather or great-grandfather, had served in the Roman armies,
+and been rewarded for some great service, by receiving the freedom of
+the city: after which, all his descendants would be looked upon as
+free-born citizens of Rome.
+
+The Roman Emperors sometimes allowed strangers to _buy_ the
+privileges: the Emperor Claudius did so: and for a large sum of money
+allowed people to have _for themselves_ the privileges of a Roman
+citizen--a great advantage in those days, as the rulers of every
+Roman province were bound to protect every Roman citizen in it, and
+not suffer any one to be ill treated. To scourge and imprison a Roman
+citizen, without having first _proved_ him to have been guilty of some
+great crime, was an offence which the Roman Government punished most
+severely; and therefore, we find that when the serjeants went back,
+and "told these words unto the magistrates, they feared, when they
+heard that they were Romans. And they came and besought them" not to
+report the treatment they had received, "and brought them out" of
+prison, "and desired (or entreated) them to depart out of the city."
+
+We may be quite sure that St. Paul neither valued nor used the
+privileges of a Roman, further than they could serve to the glory of
+God. In this case, many of the people who had seen him and Silas
+beaten and cast into prison, would naturally think that they must have
+done something wrong: this would prevent the people from listening to
+what they taught. It was necessary, therefore, that St. Paul should
+show clearly that he had _not_ deserved any punishment; and that the
+magistrates themselves acknowledged, that they had sinned in treating
+him in such a manner. St. Paul, by his conduct, plainly proved his
+innocence of all offence. "And they went out of the prison, and
+entered into the house of Lydia: and when they had seen the brethren,
+they comforted them, and departed."
+
+Of course the brethren were very sorry to lose St. Paul; but now that
+he had established a Church at Philippi, they could go on without him,
+whilst his teaching was much wanted in other places: and consequently,
+he and Silas journeyed on to the south-west. "Now when they had passed
+through Amphipolis and Apollonia," preaching the Gospel no doubt,
+though we hear nothing as to their success, they went to Thessalonica,
+an important city of Macedonia, and one in which many Jews resided;
+for there was a synagogue there. "And Paul, as his manner was, went in
+unto them" in their synagogue, "and three sabbath days reasoned with
+them out of the Scriptures": showing that those holy writings,
+prophesied both the sufferings and the rising again of Christ the
+Messiah; and then plainly telling them, "this Jesus, whom I preach
+unto you, is Christ," the promised Messiah, of whom your Scriptures
+speak.
+
+"And some of them believed, and consorted with Paul and Silas; and of
+the devout Greeks a great multitude, and of the chief women not a
+few." As usual, the Jews were more bitter against the Gospel than the
+Gentiles; and we read that "the Jews which believed not, moved with
+envy, took unto them certain lewd fellows of the baser sort,"--men of
+no principle, ready at any time to do any mischief which came in their
+way: by the help of these men, the Jews "gathered a company, and set
+all the city on an uproar, and assaulted (or attacked) the house of
+Jason," where they supposed the Apostles to be, "and sought to bring
+them out to the people," who, in their excited state, would probably
+have put them to death without further inquiry.
+
+Jason was one of those who had become a Christian, and he appears to
+have shown hospitality to the Apostles, and lodged them in his house;
+though the mob did not find them there, when they assaulted the house.
+"And when they found them not, they drew Jason and certain brethren
+unto the rulers of the city, crying, These (men) that have turned the
+world upside down are come hither also; whom Jason hath received: and
+these all do contrary to the decrees of Cæsar, saying that there is
+another king, one Jesus. And they troubled the people and the rulers
+of the city, when they heard these things." But the rulers could find
+no cause to punish Jason or the other brethren that were dragged with
+him before the judgment seat, so "they let them go," "when they had
+taken security of them." What this "security" was, we do not know;
+probably some promise not to entertain the Apostles, nor to rebel
+against the Roman Emperor.
+
+By "turning the world upside down," the accusers of Jason meant, that
+what the Apostles taught was so different to anything ever heard of
+before, that it would quite alter everything, and make the world no
+longer like the same place. This, let us remember, is exactly what the
+Gospel was meant to do.
+
+It was not considered advisable for the Apostles to remain longer at
+Thessalonica, where the people were too much enraged to listen to
+them; and therefore, "the brethren immediately sent away Paul and
+Silas by night unto Berea."
+
+There was a synagogue of the Jews also at Berea, whither, when it was
+neither useful nor safe for them to remain at Thessalonica, Paul and
+Silas were sent; "who coming thither went into the synagogue of the
+Jews. These were more noble (more liberal-minded and unprejudiced)
+than those in Thessalonica, in that they received the word with all
+readiness of mind, (listened willingly to the teaching of the
+Apostles,) and searched the Scriptures daily, whether those things
+were so": they compared the teaching of St. Paul with the written
+word of the Old Testament, in order to see whether they were justified
+in believing all he taught them. The consequence of this was, that
+many of the Jews believed; "also of honourable women which were
+Greeks, and of men, not a few." But when the unbelieving Jews of
+Thessalonica, heard that the people of Berea were listening to St.
+Paul and becoming Christians, some of them came down on purpose to try
+and put an end to his preaching. They easily found plenty of
+unbelieving Jews and Gentiles ready for mischief, and stirred them up
+to make a riot: the brethren now acted as those at Thessalonica had
+done, and fearing for the Apostle's safety, immediately "sent away
+Paul to go as it were to the sea: but Silas and Timotheus abode,"
+still in Berea.
+
+Two or three of the brethren went with St. Paul to guard him from
+danger. We read, "And they that conducted Paul brought him unto
+Athens," either by sea or by land; "and receiving a commandment," that
+is, a message, from him "unto Silas and Timotheus," bidding them "for
+to come to him with all speed, they departed" to return unto Berea;
+leaving St. Paul alone at Athens.
+
+Athens was the chief city of Achaia, the other province which, with
+Macedonia, formed what the Romans then called "Greece." Athens long
+before this had been a powerful and famous city: it was founded, or
+begun to be built, by a king called Cecrops, who came over from Asia
+during the time that the Israelites were in bondage in Egypt, before
+Moses was born. In the course of time Athens became, as we have said,
+a great and powerful city; full of beautiful temples and other
+buildings: some of these are even standing now; and a great many ruins
+are to be seen, all showing how magnificent the city must once have
+been.
+
+In St. Paul's time, Athens, like most other cities and countries in
+the known world, was under the dominion of the Romans; and the
+Athenians, or inhabitants of the city, were quite devoted to the
+worship of false gods: we are told that there were more idols to be
+seen at Athens, than could be found in any other place.
+
+Now while St. Paul waited at Athens, for Silas and Timotheus to join
+him, "his spirit was stirred in him, when he saw the city wholly given
+to idolatry." Grieved at the state of the Athenians, the Apostle felt
+eager to try and teach them better things: "his spirit was stirred in
+him; therefore disputed he in the synagogue with the Jews, and with
+the devout persons," proselytes of the gate, "and in the market daily
+with them that met with him"; who must have been for the most part
+Gentiles, or heathen idolaters. The market, as has been explained, was
+a public place, where people met for business of all kinds; and to
+talk to each other upon any subjects of importance.
+
+There were at this time in Athens, a great many wise and clever men,
+fond of learning: such men were called "Philosophers." These
+philosophers held different opinions; some believing one thing, some
+another; and as they each wished to bring people over to join them,
+they constantly spake in the market-place, explaining their doctrines,
+and persuading men to believe in them.
+
+Two chief sects (or parties) of these philosophers, were the
+Epicureans and the Stoics. The Epicureans thought that the gods were
+only so in name, and that there was no Divine Power whatever to rule
+over the world; therefore they held, that the wisest thing was, for
+every man to do exactly what he liked best, and only to think of his
+own pleasure, as long as he lived.
+
+The Stoics believed, that there were gods who ruled all things in the
+world so completely, that man became a mere machine, not answerable
+for his own conduct; so that he could never be said to do right or
+wrong: thus they taught, that the only real wisdom was to learn to
+bear with _indifference_ whatever the gods caused to happen to them,
+whether it was what men call good or evil, happiness or misery.
+
+Both these "systems of philosophy" (or sets of opinions), were equally
+contrary to all that St. Paul was appointed to teach. We read, "Then
+certain of the Epicureans, and of the Stoics, encountered him." But
+when they had heard, his teaching, "some said, What will this babbler
+say?"-mocking the Apostle as if he had been talking nonsense, without
+any meaning, just from a love of "babbling," or talking foolishly.
+Others said, "He seemeth to be a setter-forth of strange gods: because
+he preached unto them Jesus, and the resurrection." So little did all
+their wisdom help them to understand spiritual things, that they
+fancied the resurrection of which St. Paul spake, was some _female
+deity_ called by that name, instead of understanding it to be an
+action done by Jesus, whom St. Paul preached. The God of whom St. Paul
+spake, was indeed a strange God unto the Athenian philosophers! but
+instead of ill using the preacher, they, like sensible men, determined
+to hear more on the subject.
+
+
+
+
+Chapter XVI.--ST. PAUL BEFORE THE AREOPAGUS.
+
+
+We have said that the Philosophers of Athens were desirous to hear
+more of St. Paul's doctrines. "And they took him, and brought him unto
+Areopagus, saying, May we know what this new doctrine, whereof thou
+speakest, is? For thou bringest certain strange things to our ears: we
+would know therefore what these things mean."
+
+The Areopagus was a Court of Justice, the chief court in Athens; and
+one of its duties was, to pay particular attention to all matters
+relating to religion, or the worship of the gods. The members of this
+Court met in a building erected upon a certain hill dedicated to Mars,
+the God of War; and thence called Mars' Hill. St. Paul was now brought
+before this Court, that he might give an account of the new doctrines
+which he had begun to teach in Athens. The Athenians were so fond of
+learning, that whenever they heard anything which they did not
+understand, they were anxious to inquire into it, and see what it did
+mean. To a certain degree this was right, for we should all try to get
+as much knowledge as we can, as to good and useful things. But the
+Athenians were too curious; for St. Luke tells us, that "all the
+Athenians and strangers which were" in the city, "spent their time in
+nothing else, but either to tell, or to hear some new thing": and from
+other writers we learn, that the Athenians went from place to place in
+order to meet others, and hear if there was anything new.
+
+Now this love of change and novelty, or "new things," is a great
+fault, and one which often leads us into sin.
+
+If we are always wishing for some _new_ occupation or business, we
+shall never do anything well: if we are longing and seeking for _new_
+amusements, we shall not enjoy what we have: if children are always
+wishing for _new_ toys, they will cease to care about the old ones.
+Therefore all this desire for novelty and change will lead to
+indolence, discontent, covetousness, and many other evil passions. Let
+us remember that people who cultivate a contented spirit, are always
+happy with whatever they have: discontented people are never happy;
+whatever they have, they will still be wishing for something else: for
+it is quite impossible for anybody to have everything he wishes for.
+
+But we must go back to St. Paul, standing before the Court of
+Areopagus, and desired there to give an account of his doctrines. The
+Apostle, glad to have such an opportunity of preaching the Gospel
+before the chief men in Athens, now stood up, and spake gently and
+kindly. He began by telling them, that as he had gone about their city
+looking at the different images to which they bowed down, and at the
+different altars set up for the worship of those whom they called
+gods, he had found one, bearing an inscription "TO THE UNKNOWN GOD."
+This showed that they were "too superstitious," for to worship a God
+of whom they knew nothing, was superstition rather than religion. This
+ignorance, therefore, St. Paul now proposed to remove, so that the
+Unknown God might no longer be so to them: "Whom therefore ye
+ignorantly worship, him declare I unto you."
+
+Before we proceed with what St. Paul said to the Athenians on this
+subject, we will see how they came to dedicate an altar to "the
+Unknown God."
+
+Some time before this, there had been a plague or pestilence in
+Athens; that is, a bad illness, which spread from one person to
+another, until thousands of people died of it. In vain did the
+Athenians pray to all their false gods to stop it: such prayers of
+course _could_ have no effect, and the pestilence went on killing the
+people. At last a number of sheep were taken to Mars' Hill, and there
+set at liberty, to go wherever they pleased, followed by men,
+appointed to watch them. Whenever one of these sheep laid down, it was
+immediately sacrificed to "the propitious god." "Propitious" means
+favourable, kind, willing to grant a request, or supply a want. The
+sheep were thus sacrificed to that one amongst the gods, who would be
+kind enough to put an end to the pestilence. Soon afterwards it did
+please the Almighty to remove this terrible plague: the Athenians of
+course attributed their deliverance to one of their gods; but as they
+could not tell which one of them had been "the propitious god," they
+set up this altar to "the Unknown God," who had come to their help in
+the time of trouble.
+
+We know very well that the Lord God Almighty can alone take away
+disease and sickness, or any other trouble; and therefore, though the
+Athenians did not mean it so, they had really dedicated this altar to
+the One True God, of Whom St. Paul spake. Well therefore did St. Paul,
+when speaking to them of the Unknown God, say, "Whom therefore ye
+ignorantly worship, him declare I unto you."
+
+St. Paul then told the Athenians, that He whom they worshipped as the
+Unknown God, was the Lord Who had made the world and all things in it:
+that He gave life and breath and all things to His creatures, and did
+not require to be worshipped with sacrifices and gifts, as though He
+needed anything at the hands of man. St. Paul said, also, that God had
+made men, in order that they might love and serve Him as their Father:
+and he reminded them, that one of their own poets had said, "For we
+are also his offspring." The poet here meant, was one called Aratus:
+he was born in Cilicia, but had probably lived and studied in Athens,
+so that the Athenians considered him as one of their own poets, and
+were well acquainted with his poem 'On the Heavenly Bodies'; from
+which St. Paul quoted a line.
+
+St. Paul proceeded to explain, that the Lord God Almighty, their
+"Unknown God," was a very different Being to idols of gold, or silver,
+or stone, made or "graven by art and man's device." And he told the
+Athenians, that although the Lord God had hitherto forborne to punish
+those, who in ignorance worshipped idols, that time was now past; for
+now, said the Apostle, He "commandeth all men everywhere to repent:
+because he hath appointed a day, in the which he will judge the world
+in righteousness by that man whom he hath ordained"; meaning the Lord
+Jesus Christ, who shall come to judge the quick and dead: and as a
+proof that God would do this, St. Paul mentioned that Jesus Christ
+Himself had already risen from the grave, saying, "whereof he hath
+given assurance unto all men, in that he hath raised him from the
+dead."
+
+When the Athenians heard St. Paul speaking "of the resurrection of the
+dead," it seemed to them so impossible that a dead man should ever
+come back to life, that they quite laughed at his words: "some mocked;
+and others said, We will hear thee again of this matter. So Paul
+departed from among them"; apparently without having made any
+impression upon his hearers: but it was not so, for in spite of the
+unbelief and ridicule of many, we read, "Howbeit certain men clave
+unto him, and believed: among the which was Dionysius the Areopagite,"
+that is, a member of the court of Areopagus, "and a woman named
+Damaris, and others with them." "After these things, Paul departed
+from Athens, and came to Corinth"; another city of Achaia, in that
+part of Greece which used to be called the Peloponnesus, or rather on
+the isthmus which joined the Peloponnesus to the rest of Greece, and
+took its name from this town. The situation of Corinth, with sea on
+both sides, made it an important place for trade; because ships could
+easily come there from different countries, to sell the merchandise
+they brought with them, and buy such things as they wanted to take
+home. By means of their trade, the inhabitants of Corinth had become
+very rich; their city was flourishing; and many learned men resided in
+it, when St. Paul now came there about A.D. 51. A little before this
+time, the Roman Emperor Claudius, had for some reason or other,
+banished the Jews from Rome. We do not know the reason, but it seems
+likely that it was because there had been a famine in Rome, which the
+people foolishly thought was the fault of the Jews, whom they hated;
+and so to satisfy the people, and prevent any disturbance, Claudius
+commanded all Jews to leave the city.
+
+Among the Jews thus obliged to leave Rome, was a man named Aquila,
+born in Pontus, a country to the N.E. of Galatia, on the Black Sea: he
+was therefore one of the Jews called "Grecians," because, though his
+parents were Jews, he was not born in the land of Judæa. When he was
+obliged to leave Rome, Aquila and his wife Priscilla settled in
+Corinth, where they greatly helped St. Paul. Whether they had become
+believers before they left Rome or afterwards, we do not know; but
+they were Christians when St. Paul came to Corinth, and were probably
+known in some way to the Apostle, for he "came unto them. And because
+he was of the same craft, he abode with them, and wrought: for by
+their occupation they were tent-makers."
+
+The Jews had a saying, that "Every man who does not teach his son some
+trade, teaches him to be a thief"--in which there is a great deal of
+truth; for if a man has learnt no trade by which he can support
+himself honestly, there is great danger of his being tempted to obtain
+a living by dishonest means. It was therefore the custom amongst the
+Jews, even of the higher classes, who like St. Paul had been well
+educated as to letters, to teach their sons some "craft" or
+occupation, whereby they could, if ever it became necessary, earn
+money to provide themselves with food and clothes, and such things as
+are needful.
+
+St. Paul had learnt the trade of tent-making; and he now abode with
+Aquila and Priscilla, working with them for his daily bread, whilst
+every sabbath he "reasoned in the synagogue, and persuaded the Jews
+and the Greeks": trying, that is, to bring them to believe in Jesus
+Christ.
+
+At Corinth, St. Paul was joined by Silas and Timotheus, who had
+remained at Berea when he was so suddenly sent to Athens: they had
+afterwards returned to Thessalonica, from whence they now came to
+Corinth, and gave St. Paul an account of what they had been doing
+since he left them. In consequence of what he now heard from Silas and
+Timotheus, St. Paul wrote an Epistle or letter to the Thessalonians,
+who had become Christians.
+
+In this letter, St. Paul tells the Thessalonians, how thankful he is
+to hear that those who had become Christians, were trying to do all
+that the Gospel taught them they ought to do: and then he assures
+them, that he prays to God to give them more and more faith, and to
+make them love Jesus better and better. Then the Apostle warned them
+not to listen to any teachers, who might try to teach them anything
+different to what he, and Silas, and Timothy, had already taught them.
+St. Paul also told the Thessalonian Christians, that they must
+endeavour to be good and holy; and he gave them many particular
+directions for their conduct, one of which is, "Pray without ceasing."
+The Apostle ends his letter with a prayer, that God will keep them
+free from all sin both in body and soul. This letter of St. Paul's is
+to be found in the Bible, where it is called, "The First Epistle of
+Paul the Apostle to the Thessalonians."
+
+
+
+
+Chapter XVII.--ST. PAUL FINISHES HIS SECOND APOSTOLIC JOURNEY.
+
+
+After Timothy and Silas had joined St. Paul, he spake still more
+plainly and decidedly to the Jews at Corinth, wishing to make them
+follow the example of their brethren at Thessalonica: but when he
+tried to convince them that Jesus was indeed the Messiah, they would
+not listen to him, but "opposed themselves, and blasphemed." Then "he
+shook his raiment, and said unto them, Your blood be upon your own
+heads; I am clean: from henceforth I will go unto the Gentiles." St.
+Paul meant by this, that if by their own obstinacy they _would_
+provoke the Lord to punish them, he was not to blame, for he had tried
+to teach them what was right: and that from henceforth he would
+preach only to the Gentiles in Corinth, and have nothing more to say
+to the Jews; and he shook his raiment, as a sign that he would have
+nothing more to do with them. When St. Paul had thus spoken to the
+Jews in their synagogue, "he departed thence," ceasing to preach in
+the synagogue, "and entered into a certain man's house, named Justus,
+one that worshipped God" as a proselyte of the gate, "whose house
+joined hard to the synagogue." Most probably he had in his house some
+large room, in which it was convenient for St. Paul to preach: and
+here he converted many. "And Crispus, the chief ruler of the
+synagogue, believed on the Lord with all his house; and many of the
+Corinthians hearing, believed, and were baptized."
+
+St. Paul was at this time greatly encouraged by a vision. We read,
+"Then spake the Lord to Paul in the night by a vision, Be not afraid,
+but speak, and hold not thy peace: for I am with thee, and no man
+shall set on thee to hurt thee: for I have much people in this
+city,"--many, that is, who, from hearing St. Paul, would become true
+Christians. Thus encouraged, he continued in Corinth "a year and six
+months, teaching the word of God among them."
+
+During the eighteen months which St. Paul spent in Corinth, he appears
+to have written "The Epistle to the Galatians," which was probably
+written before that to the Thessalonians. St. Paul had, as we have
+heard, preached in Galatia before he went into Macedonia. It seems,
+however, that the Galatians had not continued steadfast in the faith;
+and the Apostle now writes kindly, to express his surprise at their
+having fallen away from the Gospel they had once received; warning
+them seriously not to believe any doctrines contrary to those which he
+had taught them: for that he had been chosen by the Lord in a
+miraculous manner to be an Apostle, and the doctrines which he taught
+to others he had received from God Himself. He also reminds the
+Galatians, that no man could obtain salvation by the works of the Law,
+since none could do them perfectly, and that it is through faith in
+Jesus only, that all men, whether Jews or Gentiles, can be saved.
+Before closing his Epistle, St. Paul gives a list of the works of the
+flesh, or sinful nature of man, and of the works of the Spirit. This
+list we shall do well to study, and also to take as addressed to
+ourselves the Apostle's exhortation, "Walk in the Spirit, and ye shall
+not fulfil the lust of the flesh": remembering always, that "they
+that are Christ's have crucified the flesh with the affections and
+lusts."
+
+From Corinth, at this time, St. Paul also wrote his Second Epistle to
+the Thessalonians; expressing his thankfulness that in the midst of
+persecutions they were increasing in faith; and he encourages them to
+persevere, by reminding them of that day when Christ shall come to
+judge the world, and reward the faithful with everlasting life. He
+then begged those to whom he wrote, to pray that the Gospel preached
+by him might be received by others as it had been by them; and he
+prays for them, that the Lord will "direct their hearts into the love
+of God, and into the patient waiting for Christ."
+
+St. Paul was not allowed to rest undisturbed at Corinth, for when
+Gallio was deputy-governor, or pro-consul, of Achaia, "the Jews made
+insurrection with one accord against Paul; and brought him to the
+judgment seat, saying, This fellow persuadeth men to worship God
+contrary to the law,"--meaning their own law, the Law of Moses. St.
+Paul was going to speak in answer to this charge, but Gallio
+interrupted him, and told the Jews that if they had any wickedness, or
+crime, to accuse St. Paul of, he must of course listen to the charge;
+and adding, "but if it be a question of words and names, and of your
+law, look ye to it; for I will be no judge of such matters." Gallio, a
+heathen, despised both Jews and Christians, and cared nothing about
+the Law of Moses, whether it were observed or not; therefore he would
+not listen to the Jews: "and he drave them from the judgment seat."
+
+"Then all the Greeks took Sosthenes, the chief ruler of the synagogue,
+and beat him before the judgment seat." Why the Greeks beat this Jew,
+we are not told. Some think that Sosthenes was favourable to St. Paul,
+and that on this account the Jews stirred up the heathens to treat him
+in this way. But it seems more likely that Sosthenes was one of the
+most bitter enemies of the Apostle, and had been particularly anxious
+to get him punished; and that the Greeks thought that beating him
+severely, would be the most likely way of putting a stop to any future
+disturbance from the Jews.
+
+However that might be, "Gallio cared for none of those things":
+though, as governor and judge of a province, he was neglecting his
+duty by allowing _any_ man to be treated in such a way. Soon after
+this, St. Paul left Corinth for a time.
+
+When St. Paul left Corinth, soon after the affair with Gallio, it
+would seem that he went to the island of Crete, or Candia, and there
+left one of his companions, called Titus, to direct the affairs of the
+Christian Church in that country. We know nothing of Titus, except
+that his parents were Gentiles, and that he was converted to
+Christianity by St. Paul, who would not allow him to be circumcised,
+lest it should be thought a proof of the _necessity_ of circumcision,
+which the Church had declared to be _unnecessary_ for those heathens
+who embraced the Gospel. Titus was highly esteemed by St. Paul, who
+speaks of him as his "partner" and "fellow helper"; showing that he
+greatly helped him in his work.
+
+We do not exactly know where St. Paul went to from Crete: there is
+reason to believe that in trying to return to Corinth he encountered a
+storm, and was driven by the wind to the western coast of Greece, and
+there shipwrecked, and forced to take refuge in the city of Nicopolis.
+Here the Apostle determined to spend the winter, that he might preach
+the Gospel to the inhabitants of Illyricum--a country to the north,
+forming the eastern shore of the Adriatic Sea. From Nicopolis he
+appears to have written the Epistle to Titus, giving him directions as
+to his own conduct, and telling him what sort of men he must choose to
+help him in teaching the people of Crete. St. Paul also told Titus to
+be very careful to teach all who became Christians, that they must try
+to be good, and lead holy lives, following in all things the example
+of the Lord Jesus Christ.
+
+From Nicopolis, in due time, St. Paul went back to Corinth. In the
+Book of Acts we read nothing of this little journey of St. Paul's. St.
+Luke does not of course tell us everything that the Apostle did, and
+he speaks as if he had remained at Corinth all the time. Speaking of
+St. Paul's final departure from Corinth, St. Luke says, "And Paul
+after this tarried there yet a good while, and then took his leave of
+the brethren, and sailed thence into Syria, and with him Priscilla and
+Aquila; having shorn his head in Cenchrea: for he had a vow." This vow
+must either have been a vow of Nazaritism, already mentioned (vol. ii.
+p. 108), which St. Paul had on some occasion taken in order to please
+the Jews; or some other vow, which he had made in acknowledgment of
+the goodness and mercy of God. Cenchrea was a small sea-port, not far
+from Corinth; and from thence St. Paul and his company, with Aquila
+and Priscilla, sailed to Syria; and then proceeded to Ephesus, a
+large town in Lydia. Ephesus was particularly celebrated for its
+beautiful and magnificent temple, erected in honour of the heathen
+goddess Diana, and set apart for her worship. This Diana, one of the
+pretended deities of the heathen, was supposed to rule all things
+belonging to the chase--to be the goddess of hunting. The moon was
+looked upon as a sign, or symbol, of Diana; and under this form she
+was also worshipped.
+
+St. Paul, as usual, preached in the synagogue at Ephesus, and
+"reasoned with the Jews," who seem to have listened willingly, and
+even wished him to stay on. But "when they desired him to tarry longer
+time with them, he consented not; but bade them farewell, saying, I
+must by all means keep this feast" (of the Passover) "that cometh, in
+Jerusalem: but I will return again unto you, if God will. And he
+sailed from Ephesus. And when he had landed at Cæsarea, and gone up,
+and saluted the church" at Jerusalem, and kept the Passover, "he went
+down to Antioch," A.D. 54; thus ending his Second Apostolic Journey,
+which had occupied about four years.
+
+St. Luke has mentioned the places at which St. Paul made any long stay
+during this time; but as we have already seen, he does not notice all
+his short visits to other places. In the same way, St. Luke tells us
+all the most remarkable events that took place during these four
+years; but of course he cannot tell us _everything_ that the Apostle
+did or said: just as the Gospels, though they tell us all things
+needful for us to know, do not relate every word that Jesus said, or
+every miracle that He worked; because, as St. John remarks, "if they
+should be written every one of them, the world itself could not
+contain the books that should be written."
+
+After St. Paul had spent some time at Antioch, he began his Third
+Apostolic Journey: "he departed, and went over all the country of
+Galatia and Phrygia in order, strengthening all the disciples,"--that
+is, he went again to all those places where he had before established
+Churches, or companies of believers, to see how they were going on,
+and to encourage them to persevere in their endeavours to serve the
+Lord faithfully. But in the mean time the Church at Ephesus was not
+left without a teacher; for Aquila and Priscilla remained there, and
+were no doubt of great use in reminding others of all that St. Paul
+had taught them: and of one good work done by them St. Luke gives us
+an account; for we read, "And a certain Jew named Apollos, born at
+Alexandria, an eloquent man, and mighty in the scriptures, came to
+Ephesus. This man was instructed in the way of the Lord; and being
+fervent in the spirit, he spake and taught diligently the things of
+the Lord, knowing only the baptism of John."
+
+Alexandria was a famous city, built by Alexander the Great, in the
+north of Egypt, and celebrated for the many learned men who lived in
+it. Apollos had there studied the Scriptures of the Old Testament, and
+being "eloquent," able to speak well, he taught them diligently in
+Ephesus. But he seems to have heard only of the Baptism of John, and
+to have known only that men were to receive the baptism of repentance,
+of which John spake, to prepare them for believing in the Messiah, of
+Whom John was the messenger, or forerunner. But Apollos does not seem
+to have understood that the Messiah had come, or to have known of His
+promise, to give the Holy Spirit to those who would believe in Him and
+be baptized in the name of the Father, and of the Son, and of the Holy
+Ghost. Apollos was fervent in spirit, full of zeal; and so, as far as
+he knew, he taught diligently. "And he began to speak boldly in the
+synagogue." When Aquila and Priscilla heard him, "they took him unto
+them," probably to reside in their house, "and expounded unto him the
+way of God more perfectly,"--that is, they explained all that he was
+ignorant of; they spake to him of Jesus and of His Baptism, and showed
+him that the sins of all who believed, and were baptized, would be
+forgiven. Apollos listened gladly to the words of Aquila and
+Priscilla, and then wished to go into Greece, to teach others the
+things he had learnt. And when he was disposed to pass into Achaia,
+the members of the Church at Ephesus wrote to those of Corinth, to
+receive him into their company.
+
+At Corinth, Apollos, by his earnestness and faith, "helped them much
+which had believed through grace": nor was this all, "for he mightily
+convinced the Jews, and that publicly, shewing by the scriptures that
+Jesus was Christ."
+
+
+
+
+Chapter XVIII.--ST. PAUL AND THE SONS OF SCEVA.
+
+
+We have said that St. Paul began his Third Apostolic Journey by going
+again through Galatia and Phrygia: then, having passed through the
+"upper coasts" of Asia Minor, he came again to Ephesus, after Apollos
+had gone to Corinth. At Ephesus St. Paul now found certain disciples,
+about twelve men, who had been taught by Apollos, before Aquila and
+Priscilla had expounded to him the way of God more perfectly: to these
+men St. Paul said, "Have ye received the Holy Ghost since ye believed?
+And they said unto him, We have not so much as heard whether there be
+any Holy Ghost. And he said unto them, Unto what then were ye
+baptized? And they said, Unto John's baptism." Then St. Paul explained
+to them that John the Baptist came to call all men to repentance, and
+that his baptism was only meant to prepare the way for that of Jesus,
+and to lead all men to believe in Him, and be baptized in the way
+which He should appoint. "When they heard this, they were baptized in
+the name of the Lord Jesus. And when Paul had laid his hands upon
+them, the Holy Ghost came on them; and they spake with tongues, and
+prophesied." St. Paul, anxious to convert the Jews, spake boldly in
+the synagogue for three months, "disputing and persuading the things
+concerning the kingdom of God." But, as usual, many of the Jews were
+determined not to believe; and not only rejected the truth themselves,
+but spake evil of it, and abused it to the multitude, so as to try and
+prevent their believing it either. St. Paul, seeing this, would teach
+no longer in the synagogue; and "departed from them, and separated the
+disciples, disputing daily in the school of one Tyrannus"; that is, he
+assembled all who were willing to listen to him, in a large room or
+"school"--a name given to those buildings or rooms used for
+instruction in any kind of knowledge. In the school of Tyrannus, who
+was a teacher of some science, and probably a convert, St. Paul now
+preached to all who would come and listen. "And this continued by the
+space of two years; so that all they which dwelt in Asia heard the
+word of the Lord Jesus, both Jews and Greeks. And God wrought special
+miracles by the hands of Paul: so that from his body were brought unto
+the sick handkerchiefs or aprons, and the diseases departed from
+them, and the evil spirits went out of them." They were healed by
+merely touching those articles which the Apostle had touched. Such a
+wonderful exercise of miraculous power must have drawn many to listen
+to the teaching of one, who did such things; and no doubt many, who so
+listened, became true Christians.
+
+We must now say something of the unhappy state of the province of
+Judæa at this time, of which the Bible gives no account. A Roman named
+Felix had been made governor of Judæa A.D. 51, whilst St. Paul was at
+Corinth: Felix treated the Jews cruelly, and ill-used them to such a
+degree, as to drive them into open rebellion; and this, of course, led
+to severe punishments and fresh cruelties. The whole country was in a
+sadly disturbed state: robbers infested every part of it; men came
+forward pretending to be the Messiah, for the Jews, who disbelieved in
+Jesus Christ, still expected the coming of the promised Messiah;
+murders and executions took place constantly: the High Priest was
+murdered at the very altar, and many persons were killed in the
+temple. In short, as Josephus writes, "God seemed to have abandoned
+Jerusalem as a detested city, and to have sent the Romans, to punish
+the Jews for their sin in rejecting and crucifying the Lord Jesus
+Christ."
+
+During this dreadful time of trouble, a Jew from Egypt came to
+Jerusalem, and having persuaded many of the unhappy inhabitants of
+Judæa to believe the lies he told them, he led an immense number of
+them to the top of the Mount of Olives, promising that the Lord would
+there work a great miracle, and deliver them and their country from
+the hands of the Romans. Of course nothing of the kind took place.
+Many of these wretched dupes were slain by the Roman soldiers, and the
+rest fled away, in order to save their lives.
+
+The land of Judæa was indeed in a sad state; the sufferings of the
+Jews were terrible; but they had deserved them. Often and often had
+they been entreated to repent and believe in Jesus, but they would
+not; and now the mercy of God was forced to give place to His just
+anger.
+
+Let this be a warning to us Christians, never to force the Lord to
+take away His mercy from us. If, by our obstinate impenitence and
+continuance in sin, we force Him to punish us _as we deserve_, we must
+perish miserably for ever. But God sees our hearts, and if we are
+really sorry for our sins, and are earnestly trying to conquer
+ourselves and resist our evil passions and desires, He will have mercy
+upon us, and not be extreme to mark what is done amiss.
+
+We have seen that St. Paul remained for two years in Ephesus,
+converting many by his preaching and his miracles. His success as
+usual raised the envy and anger of the unbelieving Jews, who were
+anxious to draw the people away from the Apostle, by making them
+believe that they could work miracles as well as St. Paul. The means
+they took we shall shortly hear.
+
+The Gentile inhabitants of Ephesus were much given to the study of all
+the arts of magic, and were considered to be very clever in the
+practice of them. We have already spoken of sorcery, witchcraft, and
+magic: how far the professors of them were allowed to appear to do
+wonderful things by these means, we do not know; but we do know, that
+any attempt to have such communications with evil spirits was sinful
+in the sight of God, and that the Jews were especially forbidden to
+practice any such arts, or to hold communication with those who did
+so. In spite of this, many of the Jews did follow these sinful
+studies.
+
+St. Luke says, "Then certain of the vagabond Jews, exorcists, took
+upon them to call over them which had evil spirits the name of the
+Lord Jesus," using that Sacred Name as they would have used any of
+their magical spells or words. "Vagabond" means wandering; and we
+generally use the word to describe idle, worthless people, who go
+about begging or stealing, instead of working honestly to gain their
+own living. "Exorcists" was only a name given to those who professed
+to cast out evil spirits by the arts of sorcery.
+
+"And there were seven sons of one Sceva, a Jew, and chief of the
+priests, which did so." The spiritual state of the Jews must indeed
+have been sad, when the sons of a priest could be found thus wilfully
+practising arts, upon which the sentence of death was pronounced by
+the Law! These men, seeing that when St. Paul spake to the evil
+spirits in the name of Jesus, they immediately left the bodies of
+those whom they had possessed, wickedly determined to use that Holy
+Name, in order to heal a man in whom was an evil spirit. And they
+said, "We adjure you by Jesus whom Paul preacheth" to come out of this
+man. "And the evil spirit answered and said, Jesus I know, and Paul I
+know; but who are ye?" The devils were forced to acknowledge the power
+of Jesus, and that for His sake they must obey His servant Paul; but
+they plainly told these Jews that they were in no way subject to them:
+and they gave a strong proof of this, for "the man in whom the evil
+spirit was leaped on them, and overcame them, and prevailed against
+them, so that they fled out of that house naked and wounded." Such an
+event as this showed clearly that all power belonged to God alone, and
+that all magical arts were useless, as well as sinful. "And this was
+known to all the Jews and Greeks also dwelling at Ephesus; and fear
+fell on them all, and the name of the Lord Jesus was magnified,"--more
+thought of, and treated with greater respect.
+
+And many that believed, who had, before they became Christians,
+practised magical arts, now convinced of their extreme sinfulness and
+folly, "came and confessed, and shewed their deeds,"--expressing their
+repentance for these former sins.
+
+Nor was this all: "many of them also which (still) used curious arts"
+saw the wickedness of such practices; and warned by what had happened,
+showed their repentance by their acts; for they "brought their books
+together, and burned them before all men." This was a great proof of
+their earnestness to put an end to the use of magical arts in others,
+as well as in themselves; for they did not attempt to sell these books
+to others, but destroyed them. The books were very valuable, for "they
+counted the price of them, and found it fifty thousand pieces of
+silver"--all this money these men were willing to sacrifice, in order
+to please God. This is a _warning_ as well as an example to us, who
+are too often unwilling to deny ourselves in anything, or make the
+least sacrifice in order to please or obey our Lord.
+
+"So mightily grew the word of God and prevailed,"--that is, the
+blessed truths of the Gospel spread on every side, so that the numbers
+of Christians increased daily.
+
+St. Paul, who had now been nearly three years in Ephesus, began to
+think of continuing his journey; and "purposed in the spirit, when he
+had passed through Macedonia and Achaia, to go to Jerusalem, saying,
+After I have been there, I must also see Rome." Just at this time, St.
+Paul heard an unsatisfactory account of what was going on at Corinth.
+We have seen that the Apostle had passed eighteen months in Corinth,
+forming a Church there; and that Apollos had afterwards preached the
+Gospel in that city with great success: but very soon afterwards,
+false teachers rose up--that is, persons, who were not sufficiently
+instructed themselves, fancied that they were able to teach others.
+But, as they did not themselves understand the whole truth, they could
+not teach it to others; and therefore their imperfect teaching created
+great confusion, and unsettled the minds of many believers. Some of
+these "false teachers" were converts from the Gentiles, who, having
+been converted by Apollos, now called themselves his disciples; though
+they mixed up with the truths he had taught them, many of the
+doctrines and opinions of their philosophers. Some of these teachers
+on the other hand, were converts from amongst the Jews, who would not
+give up the idea that it was necessary to keep the whole Law of Moses,
+observing all the forms and ceremonies ordained by it. These Jewish
+Christians called themselves followers of Cephas, the Greek word for
+Peter. These two sets of teachers, both teaching doctrines contrary to
+the truths of the Gospel as delivered to the Corinthians by St. Paul,
+made two parties in the Church, so that there were constant disputes
+and great confusion. Mean time also, many of the native Corinthians,
+who had joined the Church, began to return to the sinful ways and
+practices they had followed when they were heathens.
+
+This was the account that now reached St. Paul at Ephesus; and greatly
+did it grieve him.
+
+So he at once sent into Macedonia two of his company, Timotheus and
+Erastus, that they might pass on to Corinth, and try to put an end to
+all these evil doings: he himself remained at Ephesus a little longer.
+
+
+
+
+Chapter XIX.--ST. PAUL AT EPHESUS.
+
+
+We have said that St. Paul sent Timotheus and Erastus to Corinth:
+Timotheus, or Timothy, has already been spoken of: of Erastus we know
+nothing, but his name is mentioned in two of St. Paul's Epistles.
+
+After Timothy and Erastus had left Ephesus, St. Paul received a
+letter, written by those members of the Christian Church who had kept
+steadily in the right way, and not been led astray by either of the
+false teachers. This letter told St. Paul how much the Church was
+disturbed by their mistaken teachers, and begged for his advice and
+direction. In answer to this letter, St. Paul wrote a long one, called
+"The First Epistle to the Corinthians." In this letter, St. Paul
+blames the Corinthians for their disputes and differences of opinion;
+reminding them that he, the Apostle and messenger of the Lord, had
+taught them what was right; and that therefore they should have kept
+fast to what they had learnt from him. He tells them, that as they
+have all believed in one Lord Jesus Christ, they should live together
+in peace, believing and doing the same things. Then addressing the
+teachers who had done the mischief, St. Paul warns them, that if they
+wilfully continue to teach false doctrines, God will certainly punish
+them: and he exhorts all the members of the Corinthian Church to
+listen to Timothy, whom he had sent on purpose that he might show them
+the whole truth. The Apostle then gives the Corinthian brethren many
+directions as to their personal conduct, in order that they might lead
+holy lives on earth, such as would be pleasing to God, and tend also
+to their own happiness.
+
+In the Twelfth Chapter of this Epistle, St. Paul gives a beautiful
+description of charity, that is, of love to God, and of love to man
+for His sake: and he shows that those whose hearts are really full of
+this charity, or love, will be gentle and humble, not thinking much of
+themselves, or of their own comfort or pleasure; but being ready to
+give up to others, striving to be kind to all, even to those who are
+unkind to them. In another part of this Epistle, St. Paul speaks of
+the resurrection of Jesus, and of the consequent certainty that all
+men shall in like manner rise from the dead, though now they may not
+understand how such a thing can be: and he therefore entreats the
+Corinthian brethren, to keep steadily in the faith taught by the
+Gospel, doing the work of the Lord always; remembering, that those who
+do serve Him here in faith and love, will live with Him for ever
+hereafter.
+
+St. Paul ends his letter, by saying that he shall not come to Corinth
+at present; but that he hopes to pass the winter with them.
+
+It was spring when St. Paul wrote this letter, for he tells the
+Corinthians, "I will tarry at Ephesus until Pentecost": and the Feast
+of Pentecost took place about the month of May; so that there were now
+a good many months before winter, when St. Paul hoped, with the
+permission of the Lord, to tarry awhile at Corinth.
+
+Before St. Paul left Ephesus, a great tumult took place in that city;
+for, as St. Luke says, "there arose no small stir about that
+way,"--that is, the people were stirred up against the doctrines of
+Christianity, so as to make a tumult in the city. "For a certain man
+named Demetrius, a silversmith, which made silver shrines for Diana,
+brought no small gain unto the craftsmen."
+
+We have said, that the temple of Diana, at Ephesus, was a most
+beautiful and magnificent building, and people came from all parts to
+see this wonderful temple, and to worship before an image of Diana,
+which was supposed by all the heathens to have been sent down direct
+from heaven. Those who came from far distant places to worship in this
+famous temple, were glad to carry away some remembrance of the
+goddess; and strangers who only came out of curiosity, also bought the
+"shrines," or little models of the temple, which the silversmiths at
+Ephesus made: these "shrines" had a small image of Diana within them.
+By these means, the craftsmen, or workers in silver, gained a great
+deal of money; and the more they sold, the better it was for them.
+
+St. Paul had of course taught all who listened to him, that Diana was
+no goddess, only an imaginary being, and that it was very sinful to
+worship or honour her in any way: those who believed him therefore,
+would not buy these silver shrines, and consequently the silversmiths
+found their trade very much fallen off. This great loss of money,
+caused Demetrius, one of the chief silversmiths, to call together all
+the craftsmen and workmen of the like occupation. When they were
+assembled, he said to them, "Sirs, ye know that by this craft we have
+our wealth. Moreover ye see and hear, that not alone at Ephesus, but
+almost throughout all Asia, this Paul hath persuaded and turned away
+much people, saying that they be no gods, which are made with hands:
+so that not only this our craft is in danger to be set at nought; but
+also that the temple of the great goddess Diana should be despised,
+and her magnificence should be destroyed, whom all Asia and the world
+worshippeth." This speech was well calculated to stir up the bad
+passions of all who heard it; the craftsmen would be angry at the idea
+of losing their wealth, whilst all the Gentiles at Ephesus, would be
+indignant that their favourite goddess and her splendid temple should
+be less thought of, and thus bring fewer people to Ephesus, to admire
+and worship. This decrease in the number of strangers attracted to
+Ephesus, would of course cause less money to be spent in the city,
+which would be a great loss to the inhabitants generally. When,
+therefore, those to whom Demetrius spake, "heard these sayings, they
+were full of wrath, and cried out, saying, Great is Diana of the
+Ephesians."
+
+What Demetrius had said to the craftsmen whom he had called together,
+spread quickly throughout the city: "and the whole city was filled
+with confusion"--the people were now ready for any mischief; and
+meeting with two of St. Paul's companions, Gaius and Aristarchus, they
+caught them, and "rushed with one accord into the theatre"--a large
+building, in which public shows and games took place, and which was
+also used for assemblies of the people, when any important occasion
+brought them together. When St. Paul understood what had happened, he
+would have gone also into the theatre to speak to the people; but the
+disciples, fearing that they might do the Apostle some mischief,
+suffered him not to go in. "And certain of the chief of Asia, which
+were his friends," knowing that in the present excited state of the
+people, St. Paul's life would be in danger amongst them, "sent unto
+him, desiring him that he would not adventure himself into the
+theatre."
+
+The persons here spoken of as chiefs of Asia, were the rulers of the
+provinces into which Asia Minor was divided: they were called
+"Asiarchs," and were chosen from amongst the men of wealth and rank in
+the different provinces. Their office was to direct all religious
+ceremonies and solemnities; and to celebrate at their own expense,
+public games in the theatre, in honour of the heathen gods. It seems
+probable that at this very time, public shows and games were going on
+in the city of Ephesus; and that some of the Asiarchs who were his
+friends, feared that if St. Paul now went into the theatre, the people
+might lay hold of him, and throw him to the wild beasts, whose fights
+with one another were generally a part of all the public games. In
+after times, very many Christians were cruelly given to be killed by
+wild beasts, because they would not give up their religion, and bow
+down to the false gods of the heathen. The tumult and disturbance in
+the theatre at Ephesus became worse and worse. St. Luke tells us,
+"Some therefore cried one thing, and some another: for the assembly
+was confused; and the more part knew not wherefore they were come
+together."
+
+The greater number of those who were now assembled, and were loudest
+in their cries against St. Paul, did not even know what had caused
+this tumultuous meeting. They copied the example of others, without
+attempting to find out whether they were right or wrong. This is too
+often the case amongst ourselves; but we should be careful not to join
+in blaming any person, merely because others do so, without taking
+the trouble to find out whether they deserve blame or not. The Jews,
+seeing the rage of the people in the theatre, did their best to turn
+it all upon the Christians, and to show that they had taken no part in
+teaching men to despise the goddess Diana: and they now put forward a
+Jew named Alexander, that he might explain this to the assembly. "And
+they drew Alexander out of the multitude, the Jews putting him
+forward. And Alexander beckoned with the hand, and would have made his
+defence unto the people. But when they knew that he was a Jew," and
+therefore no worshipper of Diana, they refused to hear him, "and all
+with one voice (for) about the space of two hours cried out," over and
+over again, "Great is Diana of the Ephesians."
+
+The town-clerk, or principal magistrate of the city, succeeded at last
+in stopping this senseless outcry and tumult; and so far appeased the
+people, as to get them to listen to him. They were perhaps the more
+inclined to do this, as they must have been tired of repeating this
+cry for two hours, without knowing why.
+
+As soon as the town-clerk was allowed to speak, he reminded the
+people, that as it was well known to all men, that the Ephesians were
+worshippers of the great goddess Diana, they need not be troubled by
+anything St. Paul said; more especially as the image of Diana had come
+down from heaven, and could not therefore be one of those idols, made
+by the hands of men, against which the Apostle had spoken. Then he
+went on to show them, that they had done wrong in seizing Gaius and
+Aristarchus, whom they could not accuse of any crime whatever: they
+were neither robbers of churches, nor yet blasphemers of the goddess,
+and could not justly be taken before the magistrates; but if Demetrius
+and his fellow workmen had injury to complain of, there were proper
+courts of law, where such complaints would be heard and judged. But he
+also told them, that if they wished to inquire into the doctrines
+taught by St. Paul and his companions, it must be done in a very
+different manner: a proper assembly must be called, of people who had
+authority to judge of such questions; and then the matter must be
+brought before them: and he ended by telling them, that they were in
+danger of being punished for the uproar and confusion they had made,
+for there was no cause for it, and therefore they would not be able to
+give a satisfactory answer to the Roman governor, if he should call
+them to account for what had happened.
+
+When the town-clerk had thus spoken, he dismissed the assembly. "And
+after the uproar was ceased, Paul called unto him the disciples," to
+take leave of them, "and embraced them, and departed for to go into
+Macedonia."
+
+From another part of the Bible, we learn that Timothy was now left at
+Ephesus, to direct the affairs of the Church in that city. We are not
+told what places St. Paul now visited in Macedonia, but no doubt he
+went wherever he had been before, as well as to other places. From one
+of these places in Macedonia, St. Paul wrote the First Epistle to
+Timothy; directing him how to answer the Jewish teachers, who tried to
+bring false doctrines into the Church at Ephesus. After giving Timothy
+much advice as to what he was to teach to others, St. Paul ends his
+letter by begging him to keep steadfast in the faith of the Gospel; to
+avoid and flee from all sins; and to follow after righteousness,
+godliness, faith, love, patience, meekness, that so he might, for
+Jesus Christ's sake, receive eternal life.
+
+
+
+
+Chapter XX.--ST. PAUL'S JOURNEY TO MILETUS.
+
+
+During the time that St. Paul was journeying about in Macedonia, he
+suffered much both from the unbelieving Jews and the infidels; for he
+says himself, in one of his Epistles (2 Cor. vii.), "when we were come
+into Macedonia, our flesh had no rest, but we were troubled on every
+side; without were fightings, within were fears." But in the midst of
+his troubles, the Apostle had one great comfort, for Titus came to him
+from Corinth, and brought him a very satisfactory account of the state
+of the Church in that city.
+
+A short time afterwards, he sent Titus back to Corinth, and by him he
+sent his "Second Epistle to the Corinthians." Some of the teachers,
+who had been reproved for disturbing the faith of the believers by
+their mistaken teaching, had, in their anger at the reproof, spoken
+ill of St. Paul himself. In this letter, therefore, St. Paul shows the
+Corinthians that all he has done or said has been according to the
+Will of God, and that therefore they may safely believe him rather
+than any teachers, whose doctrines do not agree with what he had
+taught them. Many other things he wrote; above all, entreating the
+members of the Corinthian Church to keep steadily in the Faith of the
+Lord Jesus Christ, and to strive to please God in all things, by
+living in peace and holiness.
+
+This Epistle St. Paul sent to Corinth by Titus, remaining himself a
+little longer in Macedonia. "And when he had gone over those parts,
+and had given them much exhortation, he came into Greece, and there
+abode three months." We are told nothing of what St Paul did during
+these three months, but no doubt he visited Corinth amongst other
+places; and we are quite sure that wherever he went he was doing the
+work of the Lord. It seems that St Paul proposed to go by sea from
+Achaia to Syria; but the Jews, who were as usual greatly vexed at the
+success of his preaching, laid some plot to take or kill him, at the
+port from which he must sail. Hearing in some way of this plot, St.
+Paul "purposed," or determined, to return through Macedonia, and so
+disappoint the malice of his enemies. Accordingly he went into
+Macedonia, where he was joined by several of the brethren from
+different cities in that province. And they "accompanied him into
+Asia," together with some others who had come with him from that
+country.
+
+St. Paul appears to have merely passed through Macedonia at this time,
+sending most of his company on before, for St. Luke says of them,
+"These going before tarried for us at Troas,"--that is, they crossed
+over into Asia, and waited at Troas until the Apostle should join them
+there.
+
+St. Luke and one or two others stayed with St. Paul, and we read, "And
+we sailed away from Philippi after the days of unleavened bread, and
+came unto them to Troas in five days; where we abode seven days."
+Whilst St. Paul was on his way through Macedonia at this time, he
+wrote a long letter, called "The Epistle to the Romans," about the
+year 58 (A.D.). In our Bibles, this Epistle stands first of all; but
+the Epistles are not _chronologically_ arranged; that is, they are not
+arranged according to the order in which they were written. If they
+had been chronologically arranged, "The Epistle to the Galatians,"
+written A.D. 51, would have stood first; then "The First Epistle to
+the Thessalonians," also written A.D. 51; and next, "The Second
+Epistle to the Thessalonians," A.D. 52; and that to "Titus," A.D. 53.
+After these, the next in order would have been, "The First Epistle to
+the Corinthians," A.D. 57, and "The First Epistle to Timothy," in the
+same year; and "The Second Epistle to the Corinthians," A.D. 58, just
+before St. Paul wrote that of which we are speaking, to "The Romans."
+
+In this letter, St. Paul speaks both to the Jews and Gentiles; trying
+to persuade both, that the only possible way of salvation for all
+mankind was through Faith in Jesus Christ. He tells the Gentiles that
+their learning and wisdom will not save them; and that even all their
+moral virtues, such as truth, honesty, charity, and such like, will be
+of no use without Faith: they must first believe in Jesus Christ, and
+then do all these things, _because_ they are pleasing to Him. To the
+Jews, the Apostle writes, that all their obedience to the Law of Moses
+cannot save them, or give them eternal life; that the Law was only
+given to prepare the way for Christ, Who had now made known that the
+only way of salvation was through Faith in Him, and consequent
+obedience to His holy Word. St. Paul also explained clearly, that
+Adam's sin had made all men sinners; and that therefore all men
+deserved the wrath of God; but that Christ, by His sufferings and
+death, had undone the evil brought upon all mankind by Adam, and
+purchased for them forgiveness and justification. Much more St. Paul
+taught in this Epistle, and we have it to teach us now. The Epistles
+are of the greatest use to us, for they explain and teach much, that
+is not even mentioned in the Gospels.
+
+From Troas, St. Paul determined to go on foot to Assos, another
+sea-port town a little to the south; but at the same time he purposed
+to send most, if not all, his companions to that place by sea. During
+the seven days spent by St. Paul at Troas, he of course preached the
+Gospel diligently; and, on the last occasion of his speaking to the
+people, a very remarkable event took place, of which we must now read
+the account given us by St. Luke in the Book of Acts.
+
+"And upon the first day of the week, when the disciples came together
+to break bread, Paul preached unto them, ready to depart on the
+morrow."
+
+The "breaking of bread" here spoken of, was the partaking of the Bread
+and Wine which, on the night before His death, our blessed Lord
+commanded to be received constantly by all His faithful followers, in
+remembrance of His Body given, and His Blood shed, for our redemption.
+This receiving of Bread and Wine we call "The Sacrament of the Lord's
+Supper." The early Christians met to partake of the Lord's Supper on
+the First Day of every week, the day on which Jesus rose from the
+dead. On the night before St. Paul intended to leave Troas, the
+disciples met together to partake with him, for the last time, of the
+Lord's Supper, and to listen to his farewell counsels. Much had the
+Apostle to say, and his hearers were anxious to learn of him, so that
+he continued his speech until midnight. "And there were many lights in
+the upper chamber, where they were gathered together." This upper
+chamber was, on what we should call the third story, and, like all
+Eastern houses, would have large windows opening even with the floor.
+"Many lights," and a number of people, naturally made the room very
+hot, so that the windows were wide open. "And there sat in a window a
+certain young man named Eutychus, being fallen into a deep sleep: and
+as Paul was long preaching, he sunk down with sleep, and fell down
+from the third loft, and was taken up dead." The terrible death of
+this young man would, of course, create much confusion and distress
+amongst the assembled Christians. "And Paul went down, and fell on
+him, and embracing him said, Trouble not yourselves; for his life is
+in him." The Apostle did not ask God to bring Eutychus at once to
+life, but he told the brethren that his life would come back, and that
+they need not therefore grieve and distress themselves about him.
+Those to whom St. Paul now spake had faith in God, Whose servant he
+was, and therefore believed his words, and were content to wait the
+Lord's time; and so they returned to the upper chamber, leaving the
+lifeless body of Eutychus for a time, while St. Paul continued his
+preaching. "When he therefore was come up again, and had broken bread,
+and eaten, and talked a long while, even till break of day, so he
+departed," and went at once on his way to Assos. The Apostle grudged
+no labour done for the Lord; on the eve of a journey he gave up his
+night's rest to preach the Gospel: Eutychus, who might probably never
+have another opportunity of learning from him, had fallen asleep
+instead of listening to the words of salvation. After St. Paul's
+departure from amongst the brethren, the miracle which he had foretold
+came to pass; for "they brought the young man alive, and were not a
+little comforted." Comforted as to Eutychus himself, and comforted in
+this additional proof, that St. Paul's words were indeed the words of
+one under the especial direction and blessing of God Almighty, the
+Lord of Life and Death. St. Luke now says, "And we went before to
+ship, and sailed unto Assos, there intending to take in Paul: for so
+had he appointed, minding himself to go afoot. And when he met with
+us at Assos, we took him in, and came to Mitylene." This was the chief
+town in Lesbos, one of the islands of the Archipelago: the whole
+island is now called Metelin. St. Paul did not stop at Mitylene, for
+we read that he and his company passed the island of Chios next day,
+then that of Samos, and landed at Trogyllium, a town of Asia Minor, to
+the S.W. of Ephesus; and next day they came to Miletus, still lower on
+the coast, but directly to the south of Ephesus, from whence it was no
+great distance. St. Paul knew that if he went to Ephesus, he should
+find it difficult to get away again so soon as he wished; and
+therefore he "had determined to sail by Ephesus, because he would not
+spend the time in Asia: for he hasted, if it were possible for him, to
+be at Jerusalem the day of Pentecost." But although he could not spare
+time to visit Ephesus, he would not be so near without seeing some of
+the elders of the Church, especially as he had something he wished
+particularly to say to them. The chief ruler of the Church under St.
+Paul was now journeying with him; for Timotheus, or Timothy, was
+Bishop of Ephesus, and during his absence had left the care of the
+Church to a certain number of elders, or chief men amongst the
+believers. From Miletus, therefore, St. Paul "sent to Ephesus, and
+called the elders of the church. And when they were come to him," St.
+Paul spake to them. He reminded them, that he had freely preached unto
+them the Gospel of Jesus Christ, in spite of all difficulties and
+dangers; keeping back nothing that was profitable for them to know;
+"testifying both to the Jews, and also to the Greeks, repentance
+toward God, and faith toward our Lord Jesus Christ." He then told them
+that now, by the direction of the Holy Spirit, he was going up to
+Jerusalem, not knowing what would happen to him there; except that the
+Holy Ghost had made known unto him, that in every city bonds and
+afflictions awaited him. But St. Paul then declared, that the prospect
+of imprisonments and persecutions did not trouble him, for that he was
+quite ready to give up his life also, if so he could best finish the
+work which the Lord had given him to do: in the faithful service of
+God he should finish his course, or end his life, with joy. The
+Apostle then spake words grievous for the Ephesians to hear; saying,
+"And now, behold, I know that ye all, among whom I have gone preaching
+the kingdom of God, shall see my face no more. Wherefore I take you to
+record this day, that I am pure from the blood of all men; for I have
+not shunned to declare unto you all the counsel of God." St. Paul had
+thoroughly done his duty to the Ephesians, in showing them the way of
+salvation; and if any of them failed to obtain it, such failure could
+in no way be laid to him: he was "pure from the blood," the _spiritual
+death_, of all men.
+
+
+
+
+Chapter XXI.--ST. PAUL GOES UP TO JERUSALEM.
+
+
+After reminding the elders of Ephesus of what he had done for them and
+their countrymen, St. Paul exhorted them to take heed unto themselves,
+and to all the flock over which the Holy Ghost had made them
+overseers, so as in all things to set a good example to others; and to
+feed the Church, or nourish and strengthen the souls of the brethren,
+with the blessed truths of the Gospel, the pure Word of Him Who had
+purchased the Church with his own blood. He told them, that he was the
+more anxious to exhort them to do this, because he knew that, after
+his departing, wicked men, whom he likens to "grievous wolves," would
+enter in among them, not sparing the flock, but leading the brethren
+astray to the destruction of their souls. And not only this, but also
+of their own selves men should arise teaching false doctrines,
+speaking perverse things, to draw away disciples after them. Having
+thus warned them, St. Paul entreated them to "watch," remembering that
+for three years he had not ceased to warn them of these things. Again
+the Apostle commended the Ephesians to the grace of God, which was
+able to give them an inheritance "among all them which are
+sanctified": and ended by reminding them that he had "coveted no man's
+silver, or gold, or apparel"; but that he had maintained himself by
+working with his own hands, setting them an example that they also
+should "remember the words of the Lord Jesus, how he said, It is more
+blessed to give than to receive." "And when he had thus spoken, he
+kneeled down, and prayed with them all." St. Paul knew well that
+without the blessing and help of God no good thing can be done; and
+thus did he set an example to all men for ever, to ask His aid in all
+their works.
+
+"And they all wept sore, and fell on Paul's neck, and kissed him,
+sorrowing most of all for the words which he spake, that they should
+see his face no more. And they accompanied him unto the ship," in
+which he was about to sail from Miletus; anxious not to lose sight of
+him before it was absolutely necessary. It was natural and right that
+the elders of Ephesus should be deeply grieved, at hearing that they
+would never again in this world, see one who had been so much with
+them, and from whom they had learnt so much. But had they duly
+considered his words, they would not have sorrowed most of all on this
+account, but for the troubles which were to fall upon their Church
+from false and wicked teachers, who would lead many to forsake the
+Gospel, and thus destroy them for ever.
+
+Having taken a final leave of the elders of Ephesus, St. Paul and his
+company sailed to the island of Coos, or Cos; then to another called
+Rhodes; and from thence to the coast of Asia Minor, where they landed
+at Patara, a sea-port of Lycia. Here they found a ship about to sail
+into Ph[oe]nicia, and going on board, they passed near the isle of
+Cyprus, and finally landed at Tyre, "for there the ship was to unlade
+her burden." Finding disciples at Tyre, St. Paul stayed with them
+seven days, teaching and exhorting them. St. Luke tells us that some
+of these disciples "said to Paul through the Spirit, that he should
+not go up to Jerusalem." This means that the Holy Spirit had made
+known to these disciples, that great troubles and dangers awaited the
+Apostle at Jerusalem; and therefore they tried to persuade him that he
+should not go up at all. St. Paul, however, knew that it was his duty
+to go to Jerusalem at this time, and therefore no fear of personal
+suffering would keep him away: he was ready to undergo whatever God
+saw fit to send. St. Luke then says, "And when we had accomplished
+those days, we departed, and went our way; and they all brought us on
+our way, with wives and children, till we were out of the city: and we
+kneeled down on the shore, and prayed."
+
+The brethren at Tyre were grieved to part with St. Paul, particularly
+foreseeing that sufferings awaited him at Jerusalem. They accompanied
+him to the sea-shore, where the ship waited for him. Their last act
+sets us an example of what we should do in all times of sorrow and
+anxiety. They would not part without praying to God; so they all knelt
+down where they were, and prayed earnestly from their hearts. The Lord
+will hear all such real prayers, wherever we say them, or whether we
+are kneeling or not; but if we kneel down and repeat words without
+caring or thinking about what we are saying, that is not such prayer
+as the Lord our God has promised to hear. When St. Paul and his
+companions had prayed with the Christians of Tyre, and taken leave of
+them, they "took ship,"--that is, embarked on board the ship, whilst
+the others "returned home again."
+
+From Tyre St. Paul sailed to Ptolemais, and landing there, stayed one
+day with the brethren. Ptolemais was a celebrated sea-port of Syria,
+to the north of Mount Carmel. In the Old Testament, Ptolemais is
+called Accho. It was situated in that part of the Land of Canaan given
+to the Tribe of Asher; and it was one of those cities out of which the
+Children of Israel did not drive the idolatrous inhabitants, as the
+Lord had commanded them to do. You will remember the sin and trouble
+that came upon the Land of Israel, in consequence of the disobedience
+of several of the tribes, who, instead of entirely driving out the
+Canaanites, let them continue to live amongst them; by which they were
+afterwards led into sin, and suffered much misery in consequence.
+
+The town of Accho was enlarged and beautified, after the death of
+Alexander the Great, by the first of the Egyptian kings, called
+Ptolemy; and the name of the city was in consequence changed to
+Ptolemais. We now call it Acre, and you will find Acre often spoken of
+in history.
+
+St. Luke now says, "And the next day we that were of Paul's company
+departed, and came unto Cæsarea: and we entered into the house of
+Philip the evangelist, which was one of the seven; and abode with
+him." We have heard of Philip as one of the seven deacons, (of whom
+Stephen was another,) chosen to help the Apostles, by distributing
+food and money to the believers, when they had all things in common;
+and we have also heard of his being sent by the Spirit into the desert
+between Jerusalem and Gaza, to teach the officer of Candace, queen of
+Ethiopia; after which he returned to his home in Cæsarea. This Philip
+must not be confounded with the Apostle of the same name, a native "of
+Bethsaida, the city of Andrew and Peter," unto whom our Lord said,
+"Follow me." We do not call the deacon Philip an "evangelist," because
+we only give that name to those four men who, by the inspiration of
+God, wrote their several accounts of Christ's life and death; but St.
+Luke might well call Philip so, because he preached the Gospel in
+every place to which he was sent; and one who spreads the knowledge
+of the Gospel by preaching it, was as much an "evangelist" as he who
+spread it by his writing.
+
+Philip had four unmarried daughters, to whom God had, in a miraculous
+way, given His Holy Spirit, so that they "did prophesy." This was a
+fulfilment of the ancient promise recorded by the prophet Joel, that
+in the days of the Messiah the Spirit should be poured out upon their
+sons and daughters, servants and handmaidens, so that they should
+prophesy.
+
+St. Paul stayed many days with Philip. We hear nothing of the work he
+then did there; but St. Luke says, "And as we tarried there many days,
+there came down from Judæa a certain prophet, named Agabus. And when
+he was come unto us, he took Paul's girdle, and bound his own hands
+and feet, and said, Thus saith the Holy Ghost, So shall the Jews at
+Jerusalem bind the man that owneth this girdle, and shall deliver him
+into the hands of the Gentiles." We have heard already of Agabus, as
+one of the prophets who went from Jerusalem to Antioch, and foretold
+the dearth, or famine, in consequence of which the Christians of
+Antioch made a collection for the poorer brethren at Jerusalem, and
+"sent it up by the hands of Barnabas and Saul," as St. Paul was at
+that time called. Agabus, inspired by the Holy Spirit, now bore his
+testimony to the dangers which threatened the Apostle at Jerusalem.
+The consequence of this was, that St. Paul's companions themselves,
+and "they of that place," (the brethren at Cæsarea,) "besought him not
+to go up to Jerusalem"; and so avoid the dangers which threatened him
+in that city.
+
+Here we see that even our friends may tempt us to sin, and that we
+must be careful not to yield to their entreaties when they would make
+us do wrong. When we know what our duty is, we must not be prevented
+from doing it, either by love to our friends or fear of our enemies.
+It is often very hard and difficult to do right, when those we love,
+ask and beg us not to do it. In this way, children are often led to do
+wrong. Let us all, whether we are old or young, take care not to give
+way to such temptations; and, above all, let us never so tempt others
+to do wrong: let us never ask any one to do what is wrong, but, on the
+contrary, do all we can to persuade all to do what is right and
+pleasing in the sight of God. St. Paul knew that it was his duty to go
+up to Jerusalem; and therefore when those about him entreated him not
+to go, he answered, "What mean ye to weep and to break mine heart?
+for I am ready not to be bound only, but also to die at Jerusalem for
+the name of the Lord Jesus."
+
+Though the Apostle was firmly resolved to do his duty, and quite ready
+to lay down his life for Christ's sake, if called upon to do so, it
+grieved him to give pain to his friends; and therefore he reminds
+them, that all their sorrow and weeping would but distress him more
+and more--break his heart, as he expressed it, without in any way
+changing his settled purpose to go up to Jerusalem.
+
+When St. Paul had thus declared his unalterable determination, those
+who had tried to persuade him not to carry it out, did what they
+should have done at first: they left the whole matter in the hands of
+God, for "when he would not be persuaded," they "ceased, saying, The
+will of the Lord be done." Thus St. Paul's example had a good effect
+upon the brethren.
+
+St. Luke then says, "And after those days we took up our carriages,
+and went to Jerusalem." The word "carriages" here does not mean
+conveyances to take people from one place to another, but rather such
+things as they _carried_ with them--their baggage, in short. Some of
+the disciples from Cæsarea went with the Apostles. Amongst them was an
+old disciple, a native of Cyprus, called Mnason, who appears at this
+time to have had a house in Jerusalem, where St. Paul and his company
+were to lodge. St. Luke tells us, "And when we were come to Jerusalem,
+the brethren received us gladly. And the day following Paul went in
+with us unto James; and all the elders were present. And when he had
+saluted them, he declared particularly what things God had wrought
+among the Gentiles by his ministry. And when they heard it, they
+glorified the Lord."
+
+
+
+
+Chapter XXII.--TUMULT AT JERUSALEM.
+
+
+St. James, and the elders of the Church at Jerusalem, glorified God,
+upon hearing of the conversion of so many Gentiles by the teaching of
+St. Paul, and then they "said unto him, Thou seest, brother, how many
+thousands of Jews there are which believe; and they are all zealous of
+the law: and they are informed of thee, that thou teachest all the
+Jews which are among the Gentiles to forsake Moses, saying that they
+ought not to circumcise their children, neither to walk after the
+customs. What is it therefore? the multitude must needs come together:
+for they will hear that thou art come."
+
+The elders feared, that St. Paul's coming to Jerusalem might cause a
+disturbance amongst the Jewish converts; who, though Christians,
+reverenced the Law, and could not bear that it should be neglected.
+They had heard exaggerated accounts of what the Apostle had taught;
+for he had never said that it was _wrong_ to observe and do the things
+commanded by Moses, and that therefore they _ought not_ to do them. He
+had only said, that it was not _necessary_ to keep the ceremonial Law;
+and that it was _useless_ to do so, because no man could obtain
+eternal life by any such outward acts. St. Paul's great object was to
+make the Jews understand, that the Law given by Moses, was only meant
+to be binding until the Messiah came; and that as Jesus had now
+visited his people, the ceremonial part of the Law was done away with.
+God no longer required it to be observed: therefore, if the Jews chose
+still to observe it, they must not imagine that by doing so they would
+now find favour with God: the only way to gain his favour was by
+believing in Jesus Christ, and trying, out of love for Him, to obey
+all the commands and precepts of the Gospel: all who thus strove to
+please God, would find favour in His sight, whether they kept the
+ceremonial Law or not. The Jewish converts at Jerusalem, not clearly
+understanding what St. Paul had taught, were set against him; and as
+they would be sure to meet together to discuss the matter, as soon as
+they heard of his arrival, the elders now said to one another, "What
+is it therefore?"--that is, what can be done to quiet the fears of
+these Jewish brethren. The plan that the Apostles and elders now
+proposed, was one that would show the Jews, that St. Paul did not
+think it _wrong_ to observe the forms of the Law, though he taught
+that it was not _necessary_ to do so. What this plan was, we shall
+hear from what they now said to St. Paul, "Do therefore this that we
+say to thee: We have four men which have a vow on them; them take, and
+purify thyself with them, and be at charges with them, that they may
+shave their heads: and all may know that those things, whereof they
+were informed concerning thee, are nothing; but that thou thyself also
+walkest orderly, and keepest the law."
+
+To understand this speech, we must remember that even in the time of
+Moses, the Children of Israel were in the habit of showing their
+piety, and their wish to serve God, by devoting themselves for a time
+to the performance of special acts of worship; separating themselves
+from their brethren, for the observance of certain forms and
+ceremonies. A person who thus separated himself for a time from others
+by a particular profession of religion, was called a Nazarite; and the
+Lord Himself gave Moses directions, as to the outward forms and
+ceremonies to be observed by every one, who should vow the vow of a
+Nazarite. To take the vow of a Nazarite was a _voluntary_ act; that
+is, it was at the choice of any person to take it: but once taken, the
+person who had thus devoted himself to the special service of God, was
+neither to drink wine, nor any of the drinks made from fruits or
+honey: he was to drink water only, that his head might be cool and
+clear, and better able to attend to his religious studies and
+exercises. Then he was not to shave his head, nor to cut his hair;
+neither was he to do any of the things usually done upon the death of
+a relation, because such mourning for the dead would render him
+unclean.
+
+Some persons vowed themselves to be Nazarites for life; others only
+for a certain number of years, months, or even days: and at the end of
+the time, the Nazarite was to bring certain offerings unto the priest
+to be presented to the Lord: then he was to shave his head at the door
+of the tabernacle, and burn the hair in the fire which consumed the
+peace offerings. After all the appointed ceremonies had been gone
+through, the Nazarite was free from his vow, and might return to live
+like other people. You will, I hope, remember Samson, who was a
+Nazarite from his birth; and who fell into great trouble, because his
+vow was broken, when his hair was cut off by Delilah.
+
+Now at the time when St. Paul came to Jerusalem, there were four men
+there, who had taken the vows of a Nazarite for a short time: their
+time was nearly out, and the elders proposed that St. Paul should join
+them in abstaining (or keeping) from such things, as they were
+forbidden to do; and that he should "be at charges with them," that
+is, pay for the sacrifices they must offer, before they could shave
+their heads, and be free from their vows. The Jews looked upon it as
+an act of piety, for any person to pay the expenses of those who had
+taken the vow of a Nazarite.
+
+We have now seen what the elders advised St. Paul to do, in order to
+show the Jews that he was no _enemy_ to the Law of Moses, and did not
+think it _wrong_ to observe its forms, if people liked to do so,
+though it was unnecessary. And they added, "As touching the Gentiles
+which believe, we have written and concluded that they observe no such
+thing, save only that they keep themselves from things offered to
+idols, and from blood, and from strangled, and from fornication": thus
+repeating that decision of the Church, with which the teaching of St.
+Paul agreed.
+
+"Then Paul took the men, and the next day purifying himself with them
+entered into the temple, to signify the accomplishment of the days of
+purification, until that an offering should be offered for every one
+of them." All this was done for the sake of peace, and to make the
+Jews more willing to listen to St. Paul. Some people think it was not
+right nor wise to act in this manner, because it might lead man to
+believe, that the Law _ought_ to be observed in all its ceremonies,
+and that St. Paul's practice did not quite agree with his preaching.
+At any rate it had not the effect of satisfying the Jews; on the
+contrary, it caused a serious disturbance. "When the seven days were
+almost ended," some unbelieving Jews of Asia, who had persecuted St.
+Paul in their own country, and were now come to Jerusalem for the same
+purpose, "when they saw him in the temple, stirred up all the people,
+and laid hands on him, crying out, Men of Israel, help: this is the
+man, that teacheth all men everywhere against the people, and the law,
+and this place." They declared that St. Paul, by his teaching, was
+taking away from the Jews all their privileges as the chosen people of
+God, and putting the heathen on an equality with them; that he taught
+men not to respect the law, nor to reverence the temple; and that he
+did not reverence it himself, but had polluted and defiled it; for,
+said they, he "brought Greeks also into the temple, and hath polluted
+this holy place." This they said, because they had seen an Ephesian
+convert, named Trophimus, in the city with St. Paul, and "supposed
+that Paul had brought (him) into the temple"; which of course he had
+not done: because, though he knew that the entrance of a true
+Christian into the temple would not be displeasing to God, he knew
+that it would greatly offend the Jews, if any one who had been a
+Gentile, went any further than the outer court of the temple, set
+apart for the Gentiles: and he did not wish to offend or vex the Jews
+needlessly. We should never do anything to vex or grieve others,
+unless it is our _duty_ to do it. Our duty we must do, whatever be the
+consequence.
+
+The Jews, who now tried to stir up the people against St. Paul,
+succeeded to their utmost wish in raising a disturbance, for "all the
+city was moved, and the people ran together: and they took Paul, and
+drew him out of the temple: and forthwith the doors were shut. And as
+they went about to kill him, tidings came unto the chief captain of
+the band, that all Jerusalem was in an uproar." The band here spoken
+of, was the Roman garrison, or party of soldiers, posted in Jerusalem,
+to keep the city in order, and prevent any kind of disturbance or riot
+amongst the Jews. The chief captain of this band, at the time we are
+speaking of, was a Roman named Claudius Lysias; "who," upon hearing of
+the uproar, "immediately took soldiers and centurions, and ran down
+unto them." They had not far to go, for the place in which they were
+posted was the castle of Antonia, close to the north-west corner of
+the temple. This castle, or strong tower, had been built by Herod the
+Great: it was so high, that from the upper part, the soldiers on watch
+could see what was going on in the two outer courts of the temple:
+they would therefore have seen St. Paul dragged out of the temple by
+an angry mob, and they would at once have taken these tidings to their
+captain, who went down with all haste, and arrived in time to save the
+Apostle's life; for the Jews feared the Roman soldiers, and when they
+saw them, "they left beating of Paul"--that is, ceased to beat him.
+
+"Then the chief captain came near, and took him, and commanded him to
+be bound with two chains"; for as he naturally concluded that St. Paul
+must have committed some crime, to make the Jews treat him in this
+way, his first care was to secure him, that he might not run away, and
+thus escape the punishment he deserved. We may be quite sure that the
+Apostle would have made no attempt to escape; but that the Romans
+could not know. When Claudius Lysias had secured his prisoner, he
+"demanded who he was, and what he had done." To this question, no
+reasonable answer could be given; for as St. Paul had not committed
+any crime, no intelligible accusation could be brought against him:
+and therefore, "some cried one thing, some another, among the
+multitude": so that Claudius Lysias could make out nothing for
+certain; "and when he could not know the certainty for the tumult, he
+commanded him to be carried into the castle." The Jews, unwilling to
+lose their victim, pressed after the soldiers who were leading him
+away, eager to kill him. "And when he came upon the stairs," leading
+up into the castle, "so it was, that he was borne," or carried, by
+"the soldiers for the violence of the people. For the multitude
+followed after, crying, Away with him." On the top of the stairs, the
+Apostle was out of reach of his furious enemies; "and as Paul was to
+be led into the castle, he said unto the chief captain, May I speak
+unto thee?" These words were spoken in Greek, to the astonishment of
+Claudius Lysias, who imagined that his prisoner must be a certain
+Egyptian, or rather a Jew who had come from Egypt to Jerusalem, about
+two years before this time. Giving out that he was a great prophet
+sent by God, this man persuaded great numbers of people to go with him
+to the Mount of Olives, promising, that they should see the walls of
+the city fall down at his command: but he intended, with the help of
+these people, to force his way into the city, and destroy the Roman
+guards. This attempt was, however, prevented by Felix, the governor of
+Judæa: many of these foolish people were killed, and the leader
+himself fled into the wilderness, accompanied by a great number of
+men, that "were murderers," or had committed other crimes which made
+them liable to punishment. Josephus the historian tells us, that these
+murderers were persons who, under pretence of religion, came up to
+Jerusalem with daggers or short swords, concealed under their cloaks,
+ready to do any act of violence. They were employed by Felix to murder
+Jonathan the High Priest; and for this crime they of course received
+no punishment. They afterwards made it a practice, to come up to
+Jerusalem for all the feasts; and then, either by hiring themselves
+out as assassins to those who wished to get rid of an enemy, or by
+killing those against whom they had any grudge, they committed
+numerous murders, even in the temple itself. The number of these
+murderers became very considerable, and the Roman Government wished to
+destroy them.
+
+
+
+
+Chapter XXIII.--ST. PAUL BROUGHT BEFORE THE SANHEDRIM.
+
+
+When St. Paul said in Greek to the Chief captain, "May I speak unto
+thee?" he said, in answer, "Canst thou speak Greek? Art not thou that
+Egyptian, which before these days madest an uproar, and leddest out
+into the wilderness four thousand men that were murderers? But Paul
+said, I am a man which am a Jew of Tarsus, a city in Cilicia, a
+citizen of no mean city: and, I beseech thee, suffer me to speak unto
+the people." Claudius Lysias readily granted this request. "And when
+he had given him licence, Paul stood on the stairs, and beckoned with
+the hand unto the people"; signifying that he had something to say, if
+they would only be quiet and listen to him. The people were now
+willing to hear him. "And when there was made a great silence, he
+spake unto them in the Hebrew tongue, saying, Men, brethren, and
+fathers, hear ye my defence which I make now unto you." It would seem
+that many of those who had been crying out against St. Paul, had no
+idea that he was himself a Jew, and able to speak to them in their own
+beloved language; for "when they heard that he spake in the Hebrew
+tongue to them, they kept the more silence." St. Paul then told the
+people that he himself was born a Jew, and had been brought up in
+Jerusalem by their famous teacher Gamaliel, who had taught him the
+very strictest observance of the Law of Moses; and that he himself had
+been so zealous for the Law, that he had at one time cruelly
+persecuted the Christians, as the High Priest and all the elders of
+the Jews could bear witness. Then he went on to give an account of all
+that had happened to him on his way to Damascus, and how he had in
+consequence become himself a believer in Jesus Christ. He also told
+the people, that when he was afterwards in Jerusalem, the Lord had
+appeared to him in a vision, and given him a positive command to go
+and preach to the Gentiles, saying, "Depart: for I will send thee far
+hence unto the Gentiles." Hitherto, the assembled multitude had
+listened quietly to what the Apostle said, "they gave him audience
+unto this word"; but when they heard him plainly declare, that it was
+the will of God that the Gentiles should share His favour, which they
+thought belonged only to themselves, they were filled with rage, and
+would hear no more: they "lifted up their voices, and said, Away with
+such a fellow from the earth: for it is not fit that he should live":
+and they cast off their upper garments, that they might be ready to
+stone him, and threw dust up into the air, to show their hatred and
+contempt.
+
+The Arabs in these days have a custom like this; for when any person,
+who is speaking in public, says anything they disapprove of, they
+throw dust into the air, to show that they have no respect for the
+speaker and do not believe what he is saying. St. Paul was now in
+great danger of being torn in pieces, if the people, who stood raging
+and shouting round the stairs on which he stood, could catch hold of
+him. Claudius Lysias saw that the only hope of stopping the uproar,
+was to take St. Paul out of sight of the enraged multitude. "And as
+they cried out, and cast off their clothes, and threw dust into the
+air, the chief captain commanded him to be brought into the castle."
+But he was as far as ever from knowing what the Jews accused St. Paul
+of: he did not understand Hebrew, and therefore he had no idea of what
+had been said; but he naturally thought, that it must be something
+very wrong to put the people into such a rage. Seeing therefore, that
+there was no other chance of learning the truth, he now determined to
+have St. Paul beaten, according to the custom of the Romans, who
+treated prisoners in this way, in order to make them confess what
+crimes they had committed. Claudius Lysias therefore, after having had
+the Apostle brought into the castle, "bade that he should be examined
+by scourging; that he might know wherefore they cried so against him.
+And as they bound him with thongs" to a pillar, as was usual in such
+cases, "Paul said unto the centurion that stood by, Is it lawful for
+you to scourge a man that is a Roman, and uncondemned?" The privileges
+of a Roman, that is, of a Roman citizen, have been explained. The
+centurion, who commanded the party of soldiers about to scourge the
+prisoner, was fully aware of the danger of so treating one, who had in
+any way obtained the freedom of Rome; and therefore, when he heard
+such words spoken by his prisoner, he at once "went, and told the
+chief captain, saying, Take heed what thou doest; for this man is a
+Roman." Such a startling piece of intelligence, at once brought
+Claudius to the spot where the prisoner stood bound with thongs to a
+pillar, with the soldiers round ready to scourge him. "Then the chief
+captain came, and said unto him, Tell me, art thou a Roman? He said,
+Yea. And the chief captain answered, With a great sum obtained I this
+freedom. And Paul said, But I was free born. Then straightway they
+departed from him which should have examined him" by this torture: and
+not only did the chief captain give up all idea of scourging St. Paul,
+but he "also was afraid, after he knew that he was a Roman, and
+because he had bound him."
+
+Even binding a Roman citizen was unlawful, and for doing this Claudius
+Lysias was liable to be punished. Nero, who had become Emperor of Rome
+about four years before this time, on the death of Claudius, A.D. 54,
+was a harsh and cruel tyrant; and though he would not have cared
+whether St. Paul was tortured or not, he would have been very angry if
+any of the laws concerning the Roman privileges had been broken; and
+therefore Claudius Lysias had good reason to fear, that if St. Paul
+complained of the treatment which he, a free-born citizen of Rome, had
+received, the Emperor would cause him to be punished. If he had known
+more of the precepts taught by Jesus, he would have felt sure that St.
+Paul would have no wish to revenge himself in such a manner. The
+Apostle made use of his rights as a Roman citizen to save himself from
+a cruel punishment; because, if he had been scourged, it might have
+led men to think that he must have been guilty of some crime to
+deserve such a punishment; and it was necessary that the teachers of
+the holy Word of God should appear blameless before all men.
+
+The chief captain now took other measures for finding out what St.
+Paul was accused of; and he summoned the Sanhedrim to meet, that they
+might in a lawful manner examine and judge the prisoner, and so
+ascertain whether there was any reason for the rage of the people
+against him. We read, "On the morrow, because he would have known the
+certainty wherefore he was accused of the Jews, he loosed him from his
+bands, and commanded the chief priests and all their council to
+appear, and brought Paul down, and set him before them. And Paul,
+earnestly beholding the council, said, Men and brethren, I have lived
+in all good conscience before God until this day."
+
+Now that the Apostle was called upon to defend himself, he rightly
+wished all men to understand, that he was no criminal deserving of
+anger or punishment; but a man who had always tried to do what he
+believed to be his duty in the sight of God: most truly could he say
+that he had done this; for even when he persecuted the followers of
+Jesus, it was under the mistaken idea that it was his duty to do so.
+But the Jews were angry at his saying this, "and the high priest
+Ananias commanded them that stood by him to smite him on the mouth.
+Then said Paul unto him, God shall smite thee, thou whited wall: for
+sittest thou to judge me after the law, and commandest me to be
+smitten contrary to the law? And they that stood by said, Revilest
+thou God's high priest? Then said Paul, I wist not, brethren, that he
+was the high priest: for it is written, Thou shalt not speak evil of
+the ruler of thy people."
+
+The Apostle meant, that if he had known, or looked upon Ananias as
+the High Priest, he would not have rebuked him in such words; because
+a ruler of the people must be treated with respect, on account of his
+office: but Ananias deserved the rebuke, for the Law commanded all who
+ruled, or judged others, to do no unrighteousness or injustice
+themselves; and Ananias broke the Law, and was guilty of very great
+injustice in ordering St. Paul to be smitten in this way, before he
+had been proved to be guilty of any crime. We must mention here that,
+in fact, Ananias was _not_ the High Priest at this time. He had been
+High Priest at the time of the famine, when Barnabas and Saul took
+help to the poor brethren at Jerusalem; but after that, there had been
+some disturbance between the Jews and Samaritans, and the Romans,
+thinking Ananias to blame, deprived him of his sacred office, and sent
+him as a prisoner to Rome: and though he was afterwards allowed to
+return to Jerusalem, he was not restored to the office of High Priest,
+to which another man, named Jonathan, had been appointed. This
+Jonathan had been killed by the "murderers" hired by Felix the Roman
+governor, and no other High Priest had as yet been appointed;
+therefore there was, in fact, _no_ High Priest to be president, or
+head, of the Sanhedrim. Under these circumstances, Ananias set himself
+up as chief of the Council, and behaved in the unjust manner related.
+St. Paul had only been a very few days in Jerusalem, and did not
+perhaps know that Ananias had taken the office of High Priest upon
+himself; or if he did know it, what he said would be a just rebuke to
+him for having done so.
+
+One other matter requires a few words, that is, the "whited wall," to
+which St. Paul compared Ananias. We shall remember that our Saviour
+said, "Woe unto you scribes and Pharisees, hypocrites! for ye are like
+unto whited sepulchres, which indeed appear beautiful outwardly, but
+are within full of dead men's bones and all uncleanness. Even so ye
+also appear righteous unto men, but within ye are full of hypocrisy
+and iniquity." In the same manner St. Paul applied the comparison of
+the "whited wall" of a sepulchre to Ananias, who pretended to judge
+and rebuke another, whilst his own heart was full of all evil passions
+and iniquity.
+
+Let us remember, that each such passage of Scripture has a lesson for
+us: all who only think of what men will say, and try to _appear_ good
+in the eyes of their fellow creatures, without trying to love and
+serve God with all their heart, and to do His will whatever men may
+think of them, are no more pleasing in the eyes of our Lord, than were
+the Pharisees, whom Jesus compared to "whited sepulchres."
+
+Now we must return to the Council of the Sanhedrim, and hear what the
+Apostle said in his defence. St. Luke says, "But when Paul perceived
+that the one part (of his hearers) were Sadducees, and the other
+Pharisees, he cried out in the council, Men and brethren, I am a
+Pharisee, the son of a Pharisee: of the hope and resurrection of the
+dead I am called in question"--meaning that he was persecuted and
+called to account, because he had taught that the dead would rise
+again. "And when he had so said, there arose a dissension between the
+Pharisees and Sadducees: and the multitude was divided. For the
+Sadducees say that there is no resurrection, neither angel, nor
+spirit; but the Pharisees confess both. And there arose a great cry:
+and the scribes that were of the Pharisees' part arose, and strove,
+saying, We find no evil in this man: but if a spirit or an angel hath
+spoken to him, let us not fight against God." These scribes spake
+well: but unhappily they did not speak in sincerity, but only out of
+contradiction and spite to the Sadducees, whom they hated. They were
+quite as much opposed to St. Paul's preaching to the Gentiles, as any
+other class of persons could be; and therefore it was hypocrisy to
+pretend to believe that an angel had bid him do so. St Paul, moreover,
+had said nothing of any angel speaking to him; but had plainly
+declared that Jesus Christ had spoken to him: and this of course the
+Pharisees could not allow, because they would not acknowledge Jesus
+Christ to be the Messiah. They were, in fact, fighting against
+God--the very thing which they pretended to be afraid of doing.
+
+The Sadducees were very angry, and the whole Council became a scene of
+the greatest confusion and violence; so that Claudius Lysias feared
+for his prisoner's life; and being answerable for his safety, he sent
+his soldiers to bring him back into the castle, where he would be out
+of danger.
+
+
+
+
+Chapter XXIV.--ST. PAUL SENT TO CÆSAREA.
+
+
+We read in the Book of Acts, "And when there arose a great dissension,
+the chief captain, fearing lest Paul should have been pulled in pieces
+of them, commanded the soldiers to go down, and to take him by force
+from among them, and to bring him into the castle."
+
+In the midst of the troubles and dangers with which he was now
+surrounded, the faithful servant of God was not left without comfort
+and encouragement; for we read, that "the night following the Lord
+stood by him, and said, Be of good cheer, Paul: for as thou hast
+testified of me in Jerusalem, so must thou bear witness also at Rome.
+And when it was day, certain of the Jews banded together, and bound
+themselves under a curse, saying that they would neither eat nor drink
+till they had killed Paul."
+
+These men belonged to a party amongst the Jews, who were particularly
+strict in the observance of all the forms and ceremonies of the Law;
+and for their _zeal_ or eagerness in this matter, they were called
+Zealots. These Zealots, quite overlooking the Moral Law, which
+commanded "Thou shalt not kill," taught, that it was right to kill any
+man who did not observe the whole of the Ceremonial Law: they
+therefore made a practice of murdering, whenever they had an
+opportunity, all whom they looked upon as enemies of the Law, without
+waiting for any trial to decide whether or not they deserved
+punishment.
+
+The Chief Priest and elders, instead of trying to prevent such
+wickedness, too often approved of the practices of the Zealots; as by
+their means they got rid of many whom they feared and hated, and who
+certainly could not justly have been found guilty of any crime, for
+which they could have been put to death. These Jewish Zealots had
+bound themselves by a curse to kill St. Paul; that is, they expressed
+a wish that God would bring evil upon them, if they did not kill St.
+Paul, before they ate or drank anything. Any such oaths are very
+sinful at all times, even if the act we bind ourselves to do is a good
+and righteous one, because it may not please God that we should do it:
+man proposes, but God disposes; and we must be content with striving
+to do what is right and useful, and leave the issue in His hands.
+
+The Zealots, though they wickedly bound themselves by such an oath,
+knew that there was no risk in any case of their being starved to
+death, because any of their Rabbis could absolve, or set them free
+from such oaths, whenever they did not find it convenient to keep
+them.
+
+There were more than forty of the Zealots which made this conspiracy
+against St. Paul; and they, knowing that the Chief Priests and elders
+would be only too glad to have the Apostle silenced in any way, went
+to them to get their help in the execution of this wicked plot. They
+told the Priests and elders how they had bound themselves by a curse
+to kill St. Paul: and then said, "Now therefore ye with the council
+signify to the chief captain that he bring him down unto you
+to-morrow, as though ye would inquire something more perfectly
+concerning him; and we, or ever he come near, are ready to kill him."
+
+This was a plan very likely to succeed: Claudius Lysias would have
+thought it very natural that the Sanhedrim should wish to examine St.
+Paul quietly, which could not be done in the tumult and excitement of
+the day before. He would, therefore, have sent his prisoner down with
+a small guard of soldiers, sufficient to prevent his escaping: these,
+the Zealots who would be lying in wait, could easily overpower by
+their greater number, and thus they would have no difficulty in
+murdering the Apostle. It is sad to think that priests and rulers,
+whose duty it was to teach the people what was right, and to see that
+every man was treated justly, should have agreed thus to entrap and
+slay a man who had been guilty of no crime: but so it was, for they
+consented to do their part in the proposed scheme.
+
+The enemies of St. Paul must now have thought his destruction certain:
+but they forgot that if the Lord was on the Apostle's side, all their
+plots would come to nothing. And so it proved: for the Lord, Who had
+work for His faithful servant to do, caused this plot to become in
+some way known to a young man, the son of St. Paul's sister. We know
+nothing of this young man; whether he was still a Jew, or had, as is
+more probable, become a Christian: all we are told is, "And when
+Paul's sister's son heard of their lying in wait, he went and entered
+into the castle, and told Paul."
+
+We have now another example as to the duty of using all human means,
+whilst humbly depending upon the blessing of God, without which all
+our efforts are unavailing. St. Paul had the promise of God, that he
+should live to preach the Gospel in Rome; therefore he was well
+assured that the Zealots could not harm him. He also knew that the
+Almighty could work a miracle for his deliverance; but he knew that to
+depend upon such a display of Divine power, would be tempting God, not
+trusting in Him. St. Paul felt, that the Lord, Who most generally
+brings about events through human actions, had now given him the means
+of saving his own life; and that it was his duty to make use of them,
+in order to defeat the wicked plot contrived by the Zealots and the
+Council.
+
+When St. Paul had heard from his sister's son the plot laid for his
+destruction, he "called one of the centurions unto him, and said,
+Bring this young man unto the chief captain: for he hath a certain
+thing to tell him. So" the centurion "took him, and brought him to the
+chief captain, and said, Paul the prisoner called me unto him, and
+prayed me to bring this young man unto thee, who hath something to say
+unto thee. Then the chief captain took him by the hand, and went with
+him aside privately, and asked him, What is that thou hast to tell
+me?" Then the young man told him all that was proposed, and begged him
+not to yield to the request of the Council. Having heard what he had
+to say, "the chief captain then let the young man depart, and charged
+him, See thou tell no man that thou hast shewed these things to me."
+Claudius Lysias immediately took measures to save St. Paul, without
+giving any cause or pretence for a disturbance, by refusing what would
+appear to be a reasonable request from the Sanhedrim: and he
+determined at once to send his prisoner out of the city, so that when
+asked to produce him before the Council, he could truly say, that it
+was no longer in his power to do so. We read that "he called unto him
+two centurions, saying, Make ready two hundred soldiers to go to
+Cæsarea, and horsemen three-score and ten, and spearmen two hundred,
+at the third hour of the night; and provide them beasts, that they may
+set Paul on, and bring him safe unto Felix the governor," whose
+residence was at Cæsarea. At the same time Claudius Lysias wrote a
+letter to be given to Felix, by those who conducted St. Paul to
+Cæsarea. "And he wrote a letter after this manner: Claudius Lysias
+unto the most excellent governor Felix sendeth greeting. This man was
+taken of the Jews, and should have been killed of them: then came I
+with an army, and rescued him, having understood that he was a Roman.
+And when I would have known the cause wherefore they accused him, I
+brought him forth into their council: whom I perceived to be accused
+of questions of their law, but to have nothing laid to his charge
+worthy of death or of bonds. And when it was told me how that the Jews
+laid wait for the man, I sent straightway to thee, and gave
+commandment to his accusers also to say before thee what they had
+against him. Farewell."
+
+Now this letter was not quite a truthful account of what had
+happened: Claudius Lysias told the story most favourably for himself,
+by making it appear that he rescued St. Paul because he was a Roman
+citizen; whereas he did not know that fact, till he was on the point
+of scourging the prisoner--a circumstance of which he makes no
+mention. In relating anything, either by word of mouth or by letter,
+we should be very careful to state exactly what happened, whether it
+is favourable to ourselves or not. Saying that he had given
+commandment to the accusers to go down to Cæsarea with their
+complaints, was different; because by the time the letter reached
+Felix, the command would be given. Of course he could say nothing to
+the Jews that evening, as it was needful to send the Apostle away
+secretly; but we may be sure that the next day, when the Council
+demanded that St. Paul should be brought before them for further
+examination, this advice was given to them. The third hour of the
+night was about nine o'clock in the evening, and "then the soldiers,
+as it was commanded them, took Paul, and brought him by night to
+Antipatris," a city about thirty-eight miles from Jerusalem, and
+twenty-seven from Cæsarea. It had been rebuilt, like many other
+cities, by Herod the Great, who called it Antipatris, after his father
+Antipater.
+
+Here St. Paul was quite out of reach of the Zealots who had banded to
+kill him, and so large a guard was therefore quite unnecessary: so
+that "on the morrow" the soldiers "left the horsemen to go with him,
+and returned to the castle" of Antonia. The horsemen went on, "who,
+when they came to Cæsarea, and delivered the epistle to the governor,
+presented Paul also before him. And when the governor had read the
+letter, he asked of what province" the prisoner was. And when he
+understood that he was of Cilicia, "I will hear thee, said he, when
+thine accusers are also come. And he commanded him to be kept in
+Herod's judgment hall." Herod's judgment hall, in which Felix
+commanded the Apostle to be kept till his accusers should come down,
+was a large building erected by Herod the Great as a palace for
+himself: part of it was afterwards made into a residence for the Roman
+governor of Judæa; and part of it was used as a prison for prisoners,
+not charged with any great or serious crime. Here, then, St. Paul was
+kept for five days. "And after five days Ananias the high priest
+descended," or went down to Cæsarea, "with the elders, and with a
+certain orator named Tertullus, who informed the governor against
+Paul."
+
+An orator was a person who was able to make a good speech upon any
+subject set before him. Many men made a business of this; that is, a
+man who was able to speak well, would speak for others, who were not
+able to do so, on condition of being paid for his services. Thus, if
+any man were accused of a crime, he would get one of these public
+orators to speak for him at the time of trial, and try to persuade the
+Judge that he was innocent, whether he really were so or not. The same
+sort of thing is done amongst us, by barristers--men who have made it
+their business to study the laws of their country, in order to advise
+and help others who are ignorant in such matters. The Jewish priests
+and rulers were so very anxious that Felix should believe St. Paul to
+be in the wrong, and condemn him accordingly, that they had engaged an
+orator named Tertullus, to come and speak for them, and make the best
+of their case; so as to persuade Felix to condemn St. Paul, and thus
+gratify their malice.
+
+
+
+
+Chapter XXV.--ST. PAUL ACCUSED BEFORE FELIX.
+
+
+Tertullus "informed the governor against Paul,"--that is, he came to
+Cæsarea for the express purpose of informing the governor of the many
+and serious accusations, which the Jews brought against the prisoner.
+The accusers being now come, Felix sat to judge the matter, and hear
+what each party had to say. "And when he was called forth, Tertullus,"
+in the name of the Jewish priests and rulers, "began to accuse" Paul,
+"saying, Seeing that by thee we enjoy great quietness, and that very
+worthy deeds are done unto this nation by thy providence, we accept it
+always, and in all places, most noble Felix, with all thankfulness.
+Notwithstanding, that I be not further tedious unto thee, I pray thee
+that thou wouldest hear us of thy clemency a few words."
+
+Now Felix was a harsh and tyrannical governor; and though he had done
+good service in freeing the country from the robbers which had
+infested it, and in punishing impostors (like the Egyptian), he had
+caused the High Priest to be murdered, and had often driven the Jews
+into rebellion by his barbarous and unjust acts. In short, his whole
+conduct created such disturbances in the land, and made him so hateful
+to the Jewish people, that within two years of this time, they
+petitioned the Roman Government for his removal; and Porcius Festus
+was appointed governor instead of him. When therefore Tertullus, as
+the mouthpiece of the Jews, spake in this way of the peace and quiet
+they enjoyed under his excellent government, they were not expressing
+their real true opinions, but were only saying what they thought would
+please Felix, and make him more willing to do what they wished.
+Tertullus having thus prepared the way, went on to bring his
+accusations against St. Paul, saying, "For we have found this man a
+pestilent fellow, and a mover of sedition among all the Jews
+throughout the world, and a ringleader of the sect of the Nazarenes:
+who also hath gone about to profane the temple: whom we took, and
+would have judged according to our law. But the chief captain Lysias
+came upon us, and with great violence took him away out of our hands,
+commanding his accusers to come unto thee: by examining of whom
+thyself mayest take knowledge of all these things, whereof we accuse
+him."
+
+This speech was full of falsehood, inasmuch as it so misrepresented
+what had happened, as to lead Felix to think that the prisoner before
+him had proved himself a dangerous enemy to the Roman Government, and
+that the chief captain had violently and unnecessarily interfered with
+the peaceable exercise of the Council's rights, of examining into
+those matters of which St. Paul was accused. The Jews, however,
+assented, saying that these things which Tertullus had spoken were
+true.
+
+When Tertullus had thus informed Felix, the latter called upon St.
+Paul to answer to these charges. Felix having now been governor of
+Judæa for four or five years, knew something of the religion, laws,
+and customs of the Jews, and was therefore the better able to judge in
+these matters. "Then Paul, after that the governor had beckoned unto
+him to speak, answered, Forasmuch as I know that thou hast been of
+many years a judge unto this nation, I do the more cheerfully answer
+for myself: because that thou mayest understand, that there are yet
+but twelve days since I went up to Jerusalem for to worship. And they
+neither found me in the temple disputing with any man, neither raising
+up the people, neither in the synagogues, nor in the city: neither can
+they prove the things whereof they now accuse me."
+
+In these few words, the Apostle contradicted absolutely the charges
+brought against him by his enemies. Felix, he knew, would understand
+his wish of going to Jerusalem to keep the Feast of Pentecost, and
+that, as he had only been in the city for twelve days, he could not
+have done much to stir up the people to rebellion. Having thus
+declared the falseness of the charges brought against him, the Apostle
+went on to notice what was in fact the real cause of all the
+persecution against him; and boldly said, "But this I confess unto
+thee, that after the way which they call heresy, so worship I the God
+of my fathers, believing all things which are written in the law and
+in the prophets: and have hope toward God, which they themselves also
+allow, that there shall be a resurrection of the dead, both of the
+just and unjust. And herein do I exercise myself, to have always a
+conscience void of offence toward God, and toward men. Now after many
+years I came to bring alms to my nation, and offerings. Whereupon
+certain Jews from Asia found me purified in the temple, neither with
+multitude, nor with tumult. Who ought to have been here before thee,
+and object, if they had ought against me. Or else let these same here
+say, if they have found any evil doing in me, while I stood before the
+council, except it be for this one voice, that I cried standing among
+them, Touching the resurrection of the dead I am called in question by
+you this day."
+
+We cannot read this beautiful speech without wishing that each one of
+us could say from our hearts, that we too are endeavouring so to live
+and act, that our consciences may not reproach us with any wilful sin.
+It was customary for the Jews, in whatever countries they might happen
+to dwell, to send alms and offerings from time to time to Jerusalem;
+and St. Paul had now, according to that custom, brought contributions
+from the foreign Jews. We should notice the close of St. Paul's
+speech, when he challenges the priests and rulers to say, whether any
+fault whatever had been proved against him during his examination
+before the Sanhedrim, unless they looked upon his having said, "that
+the Jews persecuted him because he had preached the resurrection of
+the dead," as a crime. St. Paul's accusers seem to have answered
+nothing; they were unable to contradict him, for he had spoken nothing
+but the truth, and had plainly shown that he was no "pestilent
+fellow," nor mover of sedition among the people.
+
+"And when Felix heard these things, having more perfect knowledge of
+that way, he deferred them, and said, When Lysias the chief captain
+shall come down, I will know the uttermost of your matter. And he
+commanded a centurion to keep Paul, and to let him have liberty, and
+that he should forbid none of his acquaintance to minister or come
+unto him." Felix, living at Cæsarea, where Cornelius, a Roman
+centurion, had been so wonderfully converted, and where Philip the
+deacon, and many other Christians resided, must have heard a good deal
+about the doctrines of "that way" of worshipping the Lord; and he had
+certainly found, that the Christians were better subjects, and
+altogether better men, than the Jews. He would not therefore be
+inclined to condemn St. Paul _because_ he was a Christian; and,
+listening carefully to the accusations and defence just made before
+him, he saw at once that the prisoner had not committed any crime
+whatever, and that the whole affair arose from the hatred, which the
+Jews bore to the followers of Jesus Christ. Instead, however, of
+boldly pronouncing sentence one way or the other, he tried to pacify
+the Jews by putting off the trial till Claudius Lysias, whom they had
+accused of illegal violence, could come down; and mean time he
+entrusted St. Paul to the care of a centurion, with orders not to
+treat him as a prisoner. It must have been a bitter disappointment to
+the Jews, to see the man whom they persecuted thus kindly treated.
+
+We may also see the protecting hand of God overruling these events.
+Had St. Paul been set at liberty, the Jews would doubtless have tried
+to take his life; but under the watchful care of the centurion, he was
+safe from their malice.
+
+Whether Claudius Lysias ever did come down to Cæsarea, we are not
+told; but it is quite clear that St. Paul was neither declared guilty
+of any offence deserving punishment, nor set at liberty, which, as an
+innocent man, he ought to have been.
+
+St. Luke next tells us, "And after certain days, when Felix came with
+his wife Drusilla, which was a Jewess, he sent for Paul, and heard him
+concerning the faith in Christ." It has already been said that
+Drusilla was one of the daughters of Herod Agrippa, who died miserably
+at Cæsarea, as a punishment for allowing himself to be treated as a
+god. Drusilla had been married to another man, but Felix had persuaded
+her to leave her husband, and become his wife. This was a great sin in
+both Felix and Drusilla. After the trial of St. Paul, the governor
+appears to have left Cæsarea for a while; and when he came back,
+bringing Drusilla with him, they both wished to hear more of the
+doctrines of Christianity, and therefore they sent for St. Paul, that
+he might talk to them "concerning the faith in Christ." St. Paul was
+always ready to speak the truth boldly in the service of his heavenly
+Master; and knowing that Felix was an unjust and unrighteous ruler,
+and a man who at all times thought only of pleasing and indulging
+himself, without caring what injury or suffering he inflicted upon
+others, he took this opportunity of showing the sinfulness of such
+conduct, and that those who persisted in it would be punished
+hereafter, when Jesus Christ should come to judge the world. "And as
+he reasoned of righteousness, temperance, and judgment to come, Felix
+trembled"; for his conscience told him, that he was guilty of the very
+sins for which the Apostle declared that the wrath of God would fall
+upon the impenitent. Well would it have been for him, if the fear
+which made him tremble, had made him at once anxiously inquire in true
+penitence, What must I do to be saved? But, unhappily, he took another
+course, too often followed amongst ourselves: he did not _like to
+hear_ such things, and so he tried to put them away, and answered, "Go
+thy way for this time; when I have a convenient season, I will call
+for thee."
+
+Even in worldly matters, it is a good maxim, never to put off till
+to-morrow what ought to be done to-day. Infinitely more does it apply
+to spiritual things; to repentance, to abstaining from what we feel to
+be wrong, to making the sacrifice we know we ought to make, to doing
+the duty which we perceive we ought to do. Never let us put off such
+things, and thus quench the Spirit of God speaking in our hearts. If
+we wilfully let one opportunity slip, we may never have another given
+to us. There is no "season" so "convenient" for doing right as the
+moment in which we feel what _is_ right. Felix stifled the voice of
+conscience, which answered to St. Paul's teaching; and we have no
+reason to believe that the convenient season ever came, for, though he
+often talked with him after this, we hear of no good results from such
+meetings; nor could any good results be expected, from a course in
+which covetousness had so great a share; for one of the governor's
+motives for keeping the Apostle still in some sort as a prisoner, was
+the hope that he or his friends would purchase his liberty, by giving
+money. But Felix ought to have felt, that St. Paul would never offer a
+bribe, which it was very wrong for any Judge to take. However that may
+be, we read, "He hoped also that money should have been given him of
+Paul, that he might loose him: wherefore he sent for him the oftener,
+and communed with him."
+
+
+
+
+Chapter XXVI.--ST. PAUL BEFORE FESTUS.
+
+
+"But after two years, Porcius Festus came into Felix' room: and Felix,
+willing to shew the Jews a pleasure, left Paul bound." Felix might now
+at least have let the Apostle go, for he could no longer hope for any
+advantage by leaving him still a prisoner. This governor had never
+tried to please the Jews by a just and kind government: then he
+preferred pleasing himself: now, that it does not interfere with his
+own gratification, he was willing to do the Jews a pleasure, by
+committing another sin, in the detention of an innocent man, whom he
+well knew ought to have been set free long ago. The Bible says truly,
+that "the fear of man bringeth a snare," and the same may be said of
+the wish to please him, when we cannot do so without doing wrong or
+neglecting our duty.
+
+Felix gained nothing by thus sacrificing St. Paul, for the Jews of
+Cæsarea followed him to Rome, and there made such complaints of him to
+the Emperor Nero, that it was with great difficulty that Felix saved
+himself from severe punishment. The new governor of Judæa, when he
+"was come into the province," made in the first instance a very short
+stay at Cæsarea, and "after three days" went up to Jerusalem. Of
+course in this short time, he had not had leisure to hear anything
+concerning St. Paul. The Jews of Jerusalem, therefore, gladly seized
+this opportunity to try and prejudice Festus against St. Paul. "Then
+the high priest and the chief of the Jews informed him against Paul,
+and besought him, and desired favour against him, that he would send
+for him to Jerusalem," to be there tried. But they had another end in
+view; even the same which the Zealots, with the approbation of the
+Sanhedrim, had hoped to accomplish on a former occasion. The high
+priest and the elders, knowing well that St. Paul could not be found
+guilty of any crime, only besought Festus to have him brought to
+Jerusalem, because they were determined to get rid of him, by "laying
+wait in the way to kill him." But their wicked scheme was again
+defeated, for "Festus answered, that Paul should be kept at Cæsarea,
+and that he himself would depart shortly thither. Let them therefore,
+said he, which among you are able, go down with me, and accuse this
+man, if there be any wickedness in him."
+
+And when Festus had been about ten days in Jerusalem, "he went down
+unto Cæsarea; and the next day sitting on the judgment seat, commanded
+Paul to be brought. And when he was come" before the judgment seat,
+"the Jews which came down from Jerusalem stood round about, and laid
+many and grievous complaints against Paul, which they could not prove.
+While he answered for himself, Neither against the law of the Jews,
+neither against the temple, nor yet against Cæsar, have I offended
+anything at all." Festus quite saw that St. Paul had been guilty of no
+offence towards the Roman Government, but that the whole matter
+concerned the doctrines and customs of the Jewish Law; and that he, as
+the Roman governor, had no cause to keep him prisoner, or trouble him
+any further. "But Festus, willing to do the Jews a pleasure, answered
+Paul, and said, Wilt thou go up to Jerusalem, and there be judged of
+these things before me?" The Sanhedrim was the proper Court to try
+questions concerning the Jewish Law. Festus knew nothing of the plots
+to kill St. Paul, for he was a just man, and would not have
+countenanced such wickedness. He could not order St. Paul to be tried
+by the Sanhedrim, for the authority of that Court was not recognized
+by the Romans; but probably with the view of convincing the Jews that
+St. Paul had not offended against their Law, he proposed that the
+Apostle should go up to Jerusalem to answer their charges.
+
+"Then said Paul, I stand at Cæsar's judgment seat, where I ought to be
+judged: to the Jews have I done no wrong, as thou very well knowest.
+For if I be an offender, or have committed anything worthy of death, I
+refuse not to die: but if there be none of these things whereof these
+accuse me, no man may deliver me unto them. I appeal unto Cæsar." As a
+freeman of Rome, St. Paul could only be tried for any crime, by a
+Court composed of Judges appointed by Cæsar; hence called "Cæsar's
+judgment seat." Again, he declared that he was innocent of any offence
+against the Jews, but that he had no wish to escape a lawful trial, or
+any just punishment; but that if he were not found guilty of any
+crime, no person had any right to put him in the power of men so well
+known to be his enemies as the Jews were. He ended by making use of
+another privilege belonging to a Roman citizen, that of appealing unto
+Cæsar: after which he could only be tried at Rome, by persons
+appointed especially for that purpose by the Emperor himself. A
+freeman of Rome who had been tried anywhere and found guilty, could
+then appeal to Cæsar, if he thought his sentence unjust. Or before
+trial, if he suspected that his judge was not acting according to law,
+he could thus appeal to the Emperor. An appeal to Cæsar was highly
+respected by every person in authority, and any magistrate who, after
+such an appeal, dared to punish a prisoner, would himself be liable to
+severe punishment. This, and all the privileges of a Roman citizen,
+were so much respected, that many years after this time, when the
+Christians were persecuted by order of the Emperor Trajan, a Roman
+called Pliny, whose duty it was to have all Christians put to death,
+wrote a letter to the Emperor, in which, after speaking of the numbers
+he had executed because they would not give up their religion, he
+says, "There are others, guilty of similar folly, but finding them to
+be Roman citizens, I have determined to send them to Rome." Perhaps
+these poor creatures had appealed to Cæsar; at any rate, Pliny,
+respecting their privileges, thought it safest to send them to Rome,
+though there could be no doubt that the Emperor would immediately
+order them to be put to death.
+
+It was usual for a Roman President, or Judge, to have a small Council
+of some of the chief Romans in the province, whose advice he could ask
+in any doubtful matter. Festus had such a Council; for we read, "Then
+Festus, when he had conferred with the council, answered, Hast thou
+appealed unto Cæsar? unto Cæsar shalt thou go." Thus did the Lord
+overrule events to fulfil his words, "thou must bear witness also at
+Rome." Before St. Paul could be sent off from Cæsarea, he was again
+called upon to defend himself and declare his doctrines. St. Luke
+says, "And after certain days king Agrippa and Bernice came unto
+Cæsarea to salute Festus." This Agrippa and Bernice were both the
+children of Herod Agrippa, and therefore Drusilla was their sister.
+The Emperor Claudius had made Agrippa king of some of the Roman
+Provinces in Asia, and had also given him some dominions in Judæa,
+which had been added to by the present Emperor Nero. It was probably
+to look after these dominions that Agrippa was now come into the
+country, bringing his sister Bernice with him; and it was very natural
+that they should go to Cæsarea to visit the governor. Festus, who was
+evidently rather puzzled about St. Paul, as he could see no reason for
+the accusations of the Jews, was glad to have an opportunity of
+talking over the matter with one, who being himself a Jew, would know
+the laws and customs of his own people, as well as those of the
+Romans. Therefore, when Agrippa and Bernice had been at Cæsarea "many
+days, Festus declared Paul's cause unto the king, saying, There is a
+certain man left in bonds by Felix: about whom, when I was at
+Jerusalem, the chief priests and the elders of the Jews informed me,
+desiring to have judgment against him. To whom I answered, It is not
+the manner of the Romans to deliver any man to die, before that he
+which is accused have the accusers face to face, and have licence to
+answer for himself concerning the crime laid against him. Therefore,
+when they were come hither, without any delay on the morrow I sat on
+the judgment seat, and commanded the man to be brought forth. Against
+whom when the accusers stood up, they brought none accusation of such
+things as I supposed: but had certain questions against him of their
+own superstition, and of one Jesus, which was dead, whom Paul affirmed
+to be alive. And because I doubted of such manner of questions, I
+asked him whether he would go to Jerusalem, and there be judged of
+these matters. But when Paul had appealed to be reserved unto the
+hearing of Augustus, I commanded him to be kept till I might send him
+to Cæsar."
+
+By "their superstition," Festus meant the religion of the Jews: for
+the heathen always thus spake of it, and said, that "Moses was the
+inventor of the Jews' superstition." The heathens saw that the Jews
+believed in an Almighty power, of which they knew nothing, and did
+certain things to obtain favour from the God they worshipped: this
+they called Superstition, and no doubt they looked upon the Christian
+religion in much the same light.
+
+The term "Superstition," might much more properly be applied to the
+belief and practice of the Romans themselves, with all their omens and
+auguries, supposed to reveal the will of their imaginary gods; and
+their sacrifices and ceremonies, in order to gain their favour.
+
+At the time of which we are now speaking, the Jews _had_ indeed
+introduced many superstitions into their religion; for they thought to
+please God by outward forms and ceremonies, whilst they committed all
+manner of sins, and rejected the Messiah.
+
+The Christians were ready to give up all earthly joys and comforts,
+and to suffer death, rather than act contrary to the religion which
+they professed; and this the heathens looked upon as "foolishness."
+
+Festus evidently thought that both Jews and Christians were very
+foolish, to dispute upon such a subject as the life or death of Jesus;
+for he neither knew nor cared about the doctrines of Christianity, and
+the need of a Saviour. Little did the Roman governor conceive, that
+the question concerning the Resurrection of Jesus Christ was one of
+the greatest importance to all mankind, when he thus slightingly spake
+of "one Jesus," "whom Paul affirmed to be alive." Had St. Paul been
+accused of crimes, as the governor supposed would have been the case,
+he would have known how to act: but when the accusations were only
+about such matters as to the Romans were "foolishness," Festus was
+perplexed and doubtful, as to the course which he ought to take; for
+as these questions had caused disturbances in the country, they could
+not be allowed to pass unnoticed by a Roman governor. And probably it
+was as much to relieve himself from his perplexity as to please the
+Jews, that he proposed to the Apostle to go up to Jerusalem.
+
+All the Roman Emperors had the title of Cæsar, and they also all took
+that of Augustus: but each one had his own particular name or names
+besides: the "Augustus Cæsar" here spoken of, was the Emperor Nero.
+Agrippa listened with interest to all that Festus told him of St.
+Paul, and then said, "I would also hear the man myself"--a desire
+which Festus was too happy to gratify. "To-morrow, said he, thou shalt
+hear him."
+
+
+
+
+Chapter XXVII.--ST. PAUL BEFORE AGRIPPA.
+
+
+"And on the morrow, when Agrippa was come, and Bernice, with great
+pomp, and was entered into the place of hearing, with the chief
+captains, and principal men of the city, at Festus' commandment Paul
+was brought forth." This "place of hearing" was probably some large
+apartment in the palace where Festus lived, set apart for the governor
+to receive, and give audience to, all persons who came to him on
+business. This we must remember was no _trial_ of St. Paul; he could
+now have no further trial till he reached Rome: there were now no Jews
+present to make accusations against him; it was, in fact, only a
+private examination of St. Paul's opinions, for the gratification of
+king Agrippa. If the Apostle had now refused to speak, he could not
+have been held guilty of disobedience; but he was always ready and
+willing to give an account of the faith which was in him, and probably
+he was particularly glad to have an opportunity of speaking of "Jesus
+Christ, and Him crucified," before Agrippa, who, as a Jew, had learnt
+from the prophets to expect the Messiah.
+
+When all was ready, Festus opened the business, and explained the
+matter to the assembly; who, with the exception of king Agrippa, and
+perhaps a few of his attendants, were all heathens.
+
+"And Festus said, King Agrippa, and all men which are here present
+with us, ye see this man, about whom all the multitude of the Jews
+have dealt with me, both at Jerusalem, and also here, crying that he
+ought not to live any longer. But when I found that he had committed
+nothing worthy of death, and that he himself hath appealed to
+Augustus, I have determined to send him. Of whom I have no certain
+thing to write unto my lord." (That is, no crimes or offences to give,
+as a reason for his being tried at all.) "Wherefore I have brought him
+forth before you, and especially before thee, O king Agrippa, that,
+after examination had, I might have somewhat to write. For it seemeth
+to me unreasonable to send a prisoner, and not withal to signify the
+crimes laid against him. Then Agrippa said unto Paul, Thou art
+permitted to speak for thyself. Then Paul stretched forth the hand,
+and answered for himself: I think myself happy, king Agrippa, because
+I shall answer for myself this day before thee touching all the things
+whereof I am accused of the Jews: especially because I know thee to be
+expert in all customs and questions which are among the Jews:
+wherefore I beseech thee to hear me patiently." Agrippa having been
+brought up in Jerusalem, when his father Herod Agrippa lived there as
+king of Judæa by permission of the Emperor Caligula, had been well
+instructed in the Jewish law and customs; and at this time the Emperor
+Nero had entrusted to him the government of the temple, and the care
+of its treasury: he was also allowed to nominate the High Priest. St.
+Paul, conscious of his own innocence, was glad to speak before one so
+well able to judge of the truth of his words. Having bespoken a
+patient hearing from the king, the Apostle continued, "My manner of
+life from my youth, which was at first among mine own nation at
+Jerusalem" (where he was brought up at the feet of Gamaliel), "know
+all the Jews; which knew me from the beginning, if they would testify,
+that after the most straitest sect of our religion I lived a Pharisee.
+And now I stand and am judged for the hope of the promise made of God
+unto our fathers: unto which promise our twelve tribes, instantly
+serving God day and night, hope to come. For which hope's sake, king
+Agrippa, I am accused of the Jews."
+
+The "promise" here spoken of, was that made by God Himself to Abraham
+and the patriarchs, and repeated more plainly by the prophets, that
+the Messiah should come upon earth, and by His rising from the dead,
+prove the truth of the promise of a future life for all men. This
+promise had always been believed, and its fulfilment looked for, by
+all true Israelites. So far, then, there was no difference of opinion.
+But the Apostle had been convinced, by unmistakable signs, that the
+promise was fulfilled in Jesus Christ. For declaring that Jesus of
+Nazareth was the Messiah, the hope of Israel, for whom the twelve
+tribes had ever been looking, and that He had risen from the dead
+according to the promise, St. Paul was "accused" and persecuted by the
+Jews: some denying that there could be any resurrection at all;
+others, who allowed that, denying that Jesus Christ had risen. Agrippa
+as a Jew ought to have learnt from all the wonderful things that had
+been done for his forefathers, that with God nothing was impossible;
+whilst his study of the Jewish Scriptures should have taught him, that
+the Resurrection was more than a possibility. St. Paul now, therefore,
+speaking to him as a Jew, asks, "Why should it be thought a thing
+incredible with you, that God should raise the dead?"
+
+The doctrine of the Resurrection--or rather the great Truth that Jesus
+Christ had really risen from the dead--was the one especial point of
+St. Paul's teaching: because all by whom that was once acknowledged,
+could not fail to see, that He was indeed the promised Messiah, worthy
+of all the love and service His creatures could give Him.
+
+Having spoken of the Resurrection, St. Paul went on to show Agrippa,
+that what he now taught upon the subject was the more worthy of
+belief, inasmuch as he himself had not been easily persuaded of this
+truth, or inclined to join those who believed it. On the contrary, he
+says, "I verily thought with myself, that I ought to do many things
+contrary to the name of Jesus of Nazareth." Then, after telling
+Agrippa how in consequence of this idea, he persecuted the followers
+of Jesus, he described the wonderful manner in which he had been
+brought to see that He _was_ the promised Messiah; and he mentioned
+the peculiar charge given unto him by God, to go unto the Gentiles,
+"to open their eyes, and to turn them from darkness to light, and from
+the power of Satan unto God, that they may receive forgiveness of
+sins, and inheritance among them which are sanctified by faith."
+"Whereupon," continued the Apostle, "I was not disobedient unto the
+heavenly vision: but shewed first unto them of Damascus, and at
+Jerusalem, and throughout all the coasts of Judæa, and then to the
+Gentiles, that they should repent and turn to God, and do works meet
+for repentance. For these causes the Jews caught me in the temple, and
+went about to kill me. Having therefore obtained help of God, I
+continue unto this day, witnessing both to small and great, saying
+none other things than those which the prophets and Moses did say
+should come: that Christ should suffer, and that he should be the
+first who should rise from the dead, and should shew light unto the
+people, and to the Gentiles." Strange indeed did these things sound in
+the ears of the heathen governor; and without pausing to consider
+whether they might not indeed be true, "Festus said with a loud voice,
+Paul, thou art beside thyself; much learning doth make thee mad." Firm
+and respectful was the reply to this charge, that he knew not what he
+was saying: for he said, "I am not mad, most noble Festus; but speak
+forth the words of truth and soberness. For the king knoweth of these
+things, before whom also I speak freely: for I am persuaded that none
+of these things are hidden from him; for this thing was not done in a
+corner." Agrippa, who could bear witness to the things spoken by Moses
+and the prophets, must also have heard of the many wonderful acts done
+by Jesus during His life; of the events attending His death; and of
+the works since performed by His Apostles; and therefore St. Paul
+refers to him, as able to bear witness that the words which had so
+astonished Festus, were not the words of madness, but of sober truth.
+
+Having thus replied to Festus, St. Paul, turning to Agrippa, said,
+"King Agrippa, believest thou the prophets?" As a Jew, the king must
+necessarily be a believer in all the Scriptures of the Old Testament;
+therefore, without waiting for an answer, the Apostle added, "I know
+that thou believest." He said no more, but his meaning was easy to
+understand. Any one, who believing in the Scriptures of the Old
+Testament, would carefully and honestly compare all that was written
+concerning the Messiah with the Birth, Life, and Death of Jesus, must
+perceive that He was indeed the promised Messiah, the Anointed, the
+Christ.
+
+It is clear by the answer, that the king did so understand the
+question. "Then Agrippa said unto Paul, Almost thou persuadest me to
+be a Christian." He could not deny the truth of what the Apostle had
+said; his reason, if he would have followed its teaching to the end,
+would have convinced him that the Gospel preached by St. Paul was the
+gift of God; the continuation and ending, as it were, of the Law of
+Moses; that it involved no _change_ of religion, but its completion or
+_perfect state_, for that the Law had been given to prepare the way
+for the Gospel. Just as St. Paul, in his Epistle to the Galatians,
+wrote, "the Law was our schoolmaster to bring us unto Christ."
+
+It is probable that Agrippa felt much of this; why then did he not
+become entirely, not _almost_, a Christian? Because he was not willing
+to renounce the Devil and all his works, and the sinful lusts of the
+flesh. His life and actions were very far from the purity and holiness
+necessary in a real true Christian; he could not make up his mind to
+endeavour to lead a new life, consistent with the profession of
+Christianity; and therefore, though almost persuaded, he stopped
+there.
+
+To be _almost_ a Christian, is to be in a condition most displeasing
+to the Lord; and yet there are many now, who professing to be members
+of the Church of Christ, are, it is to be feared, in this sad state.
+Let us watch and pray, that such may not be our case--remembering,
+that if we are not daily striving with all our might, to keep our part
+of the Baptismal Covenant, whatever it may cost us to do so, we are no
+more than _almost_ Christians, who will never be received as good and
+faithful servants by our heavenly Master.
+
+Agrippa was not ready to live a life of self-denial, and therefore he
+could only say, "Almost thou persuadest me to be a Christian. And Paul
+said, I would to God, that not only thou, but also all that hear me
+this day, were both almost, and altogether such as I am, except these
+bonds."
+
+St. Paul could not offer a better prayer for his hearers, nor for all
+mankind who have ever lived upon earth, than that they should be true
+and sincere Christians, like him in every respect, except in that of
+being prisoners. The "bonds" here spoken of were the light chains upon
+his hands, by which, as we have said, prisoners amongst the Romans
+were usually bound to the soldier who had charge of them. St. Paul
+bore no ill-will to those who had unjustly kept him so long a
+prisoner; he only desired their good, expressing, in the words we have
+just read, his solemn wish that they might become true Christians.
+
+
+
+
+Chapter XXVIII.--ST. PAUL BEGINS HIS FOURTH VOYAGE.
+
+
+St. Paul's solemn prayer for all who had listened to his words closed
+the examination. "And when he had thus spoken, the king rose up, and
+the governor, and Bernice, and they that sat with them: and when they
+were gone aside, they talked between themselves, saying, This man
+doeth nothing worthy of death or of bonds." All who had heard St. Paul
+speak, saw at once that he had been guilty of no offence against the
+Roman Government: and Agrippa, who understood the Jewish law,
+pronounced that there was no reason on that account either, to keep
+him a prisoner. "Then said Agrippa unto Festus, This man might have
+been set at liberty, if he had not appealed unto Cæsar." Having done
+so, no prisoner could be set at liberty, without the express command
+of the Emperor.
+
+Agrippa's opinion would incline the unprejudiced Jews not to believe
+all that the priests and elders had said against St. Paul; and it
+would make Festus write a favourable report of his case to Rome.
+Probably it was owing to what Agrippa now said, that St. Paul met with
+kind treatment, both on the voyage to Italy and after his arrival in
+Rome.
+
+Nothing now remained but to send St. Paul to Cæsar; and of this
+voyage, St. Luke, who appears never to have quitted him, gives us a
+full account, saying, "And when it was determined that we should sail
+into Italy, they delivered Paul and certain other prisoners unto one
+named Julius, a centurion of Augustus' band." Although the garrison of
+Cæsarea was at this time composed of Syrian soldiers, there was also
+a small body of Roman soldiers, called the Augustan Band, as belonging
+particularly to the Emperor. Under a centurion of this band, St. Paul
+was now to begin his fourth and last journey, A.D. 60.
+
+This journey differed from the three former, inasmuch as they had been
+undertaken voluntarily, (by direction of the Holy Spirit,) for the
+accomplishment of the work given him to do. This fourth journey,
+though it would equally serve to the great work of spreading the
+Gospel, was to be made as a prisoner.
+
+In those days, a voyage was a more serious affair than it is now. It
+was not easy to find a ship sailing direct from any port in Asia to
+Italy, and accordingly we read, "And entering into a ship of
+Adramyttium, we launched, meaning to sail by the coasts of Asia; one
+Aristarchus, a Macedonian of Thessalonica, being with us." Adramyttium
+was a sea-port of Mysia, quite out of the way of any person wishing to
+go to Italy; but, as the ship was to touch at many ports in Asia Minor
+on her way home, it was probable that at one of these ports some
+vessel might be found which was going into Italy, and could take
+Julius and his company on board. The Aristarchus here mentioned had
+become a Christian when St. Paul preached the Gospel in Macedonia, and
+had then gone with the Apostle to Jerusalem, and helped him in his
+great work. _Why_ he was now a prisoner, we are not told; but it was
+no doubt for preaching the Gospel that he was now a fellow prisoner of
+St. Paul. St. Luke, after mentioning the launching at Cæsarea, says,
+"And the next day we touched at Sidon. And Julius courteously
+entreated Paul," (that is, treated him kindly,) "and gave him liberty
+to go unto his friends to refresh himself." There were at this time
+many Christians in Ph[oe]nicia; and it must have been a great comfort
+both to them and to St. Paul, to meet and talk and pray together.
+
+Then we read, "And when we had launched from thence, we sailed under
+Cyprus, because the winds were contrary." The wind blowing pretty
+strongly from the south-west, the ship, instead of passing to the
+south of the island, which would have been the shortest way into the
+Archipelago, sailed to the north, where it would be sheltered from the
+wind by the island itself. Thus coming to Myra, a sea-port of Lycia,
+Julius disembarked his company, as it was useless for those who wished
+to go into Italy, to continue any longer in a ship bound for
+Adramyttium, which would take them greatly out of their way.
+
+At Myra, the centurion found a ship which had come from the opposite
+port of Alexandria, in Egypt, and was now going on to Italy. St. Luke
+says, "and he put us therein." Much corn was taken from Egypt into
+Italy. It was brought from different parts of the country to
+Alexandria, and there put on board ships, which landed it at Puteoli,
+in the south-eastern part of Italy; and from thence it was taken to
+other places as it was wanted. It was one of these vessels, laden with
+corn, in which Julius now embarked his prisoners.
+
+St. Luke says, "And when we had sailed slowly many days, and scarce
+were come over against Cnidus, the wind not suffering us, we sailed
+under Crete, over against Salmone; and, hardly passing it, came unto a
+place which is called the Fair Havens, nigh whereunto was the city of
+Lasea." Cnidus stood on a point of high land at the south-west corner
+of Asia Minor; and from thence the master of the vessel meant to steer
+directly westward, passing to the north of the isle of Crete; but the
+wind being contrary, the vessel was many days in going from Myra as
+far as Cnidus, and then it was obliged to go to the south of Crete,
+passing by Salmone, a promontory, or cape, on the eastern end of the
+island. This they had much difficulty in passing; and then they took
+refuge in a port, called the Fair Havens, near to which was a city
+called Lasea.
+
+It was now a time of year when sailing was considered dangerous, on
+account of high winds, called the Equinoctial Gales, which generally
+begin to blow in September. At this time of the year, on the 10th of
+their month Tisri, answering to our 25th of September, the Jews, by
+the appointment of God, kept the great "Fast of Expiation," according
+to the Law of Moses. On this day, no work was to be done; the people
+were to spend their time in confessing their sins, and praying for
+true repentance, and consequent forgiveness. They were further to
+afflict their souls by fasting, and by abstaining from every kind of
+pleasure or amusement.
+
+In the early times of the Jewish history, this fast was so strictly
+kept, that no Jew would upon it wash his face, nor put on his shoes,
+nor even read any part of the Scriptures which gave him pleasure. The
+Law commanded that this day should be kept entirely as a day of
+mourning and sorrow; whilst the priests were to offer certain
+sacrifices as an atonement, or expiation, for all the sins of the
+people, that they might be looked upon as clean from all their sins.
+All that was commanded to be done on this solemn fast-day, was to be a
+type, or sign, of the great future sacrifice to be made by Jesus
+Christ; Who by His death, made a sufficient expiation and atonement
+for the sins of the whole world, and thus took away from all His
+faithful people the dreadful consequences of sin, which _no_ sacrifice
+of beasts ever could have done.
+
+The "Fast of Expiation" took place, as we have said, on the 25th of
+September; and after that time, the ancients considered a sea-voyage
+dangerous, on account of the tempestuous winds which blew at that
+season: they therefore generally laid up their ships for the winter.
+St. Paul had had considerable experience in the dangers of the sea,
+for he had often been in "perils of the sea," of which St. Luke makes
+no mention. In the Second Epistle to the Corinthians, written, as we
+have heard, about two years before this last voyage, St. Paul,
+speaking of the dangers and sufferings he had undergone whilst
+preaching the Gospel, says, amongst other things, "thrice I suffered
+shipwreck, a night and a day I have been in the deep." St. Paul
+therefore was well aware of the danger of sailing at this season of
+the year; and probably the Holy Spirit had made known unto him, that
+danger awaited the ship if she now continued her voyage. This
+explanation is necessary for the right understanding of what we shall
+now read, as told us by St. Luke. The ship, we must remember, had with
+much difficulty arrived safely at the "Fair Havens" in Crete.
+
+"Now when much time was spent, and when sailing was now dangerous,
+because the fast was now already past, Paul admonished them, and said
+unto them, Sirs, I perceive that this voyage will be with hurt and
+much damage, not only of the lading and ship, but also of our lives.
+Nevertheless the centurion believed the master and the owner of the
+ship, more than those things which were spoken by Paul. And because
+the haven was not commodious to winter in, the more part advised to
+depart thence also, if by any means they might attain to Phenice, and
+there to winter; which is an haven of Crete, and lieth toward the
+south-west and north-west." That is, Phenice was on the south-west
+coast of the island, to the north-west of Lasea and the Fair Havens.
+
+A change in the weather at this time, confirmed those who were anxious
+to reach Phenice, in their opinion that it might be done. "And when
+the south wind blew softly, supposing that they had obtained their
+purpose, loosing thence, they sailed close by Crete." By keeping close
+to the shore, they hoped to accomplish their purpose. "But not long
+after there arose against it a tempestuous wind, called Euroclydon."
+The word "Euroclydon" is made up from two Greek words, one of which
+means a wave, and the other the south-east wind. It was a violent wind
+which blew furiously generally from the south-east, and made the waves
+exceedingly rough, and very dangerous for small vessels. The same kind
+of wind is now known in the Mediterranean Sea as a "Levanter," because
+it generally blows from the east, and the Levant is the eastern part
+of that sea. Sometimes it blows for a short time from some other
+quarter, which makes it all the more dangerous, because the sudden
+change of a very violent wind is apt to capsize, or overset, a ship,
+not prepared for such a change.
+
+This terrible wind now came on, blowing furiously from the east. The
+rudder--that is, the machine by which a ship is guided on its
+course--was useless in such a storm, and the vessel became quite
+unmanageable. St. Luke says, "And when the ship was caught, and could
+not bear up into the wind, we let her drive." The ship, thus left to
+the mercy of the wind, was driven straight to an island, called
+Clauda. We read, "And running under a certain island which is called
+Clauda, we had much work to come by the boat: which when they had
+taken up, they used helps, undergirding the ship." Most ships have a
+small boat, which is usually drawn after them by a rope fastened to
+the stern, or hind part, of the vessel; but, fearing that the violence
+of the wind and waves would wash the boat quite away, the sailors,
+though with great difficulty, managed to draw it up on the ship's
+deck, ready for use in case of need. "Undergirding," was passing
+strong ropes under the ship, and bringing the ends from each side upon
+deck, where they were fastened together; so as to support and hold in
+their places, all the planks and timbers of which the ship was built.
+Sheltered a little from the storm under the north side of the island
+of Clauda, the seamen were able to accomplish this work, after which
+they could do no more.
+
+
+
+
+Chapter XXIX.--THE SHIP RUNS AGROUND.
+
+
+St. Luke having mentioned the undergirding of the ship, adds, "and,
+fearing lest they should fall into the quicksands, strake sail, and so
+were driven."
+
+The ship being unable to resist the wind blowing strongly from the
+north-east, must of necessity be carried into the Gulf of Syrtis
+Minor, on the African coast; but before reaching it, the vessel would
+have to pass a dangerous bank of sand on the coast of Africa. This
+bank was of great extent, and any ship that was carried upon it would
+gradually sink, and sink into the sand, until it was quite buried. The
+sailors, fearing such a fate for their ship, took down all the sails,
+so that the wind might have less power over it. In this condition the
+ship was at the mercy of the wind and waves; and was driven here and
+there, without power to help herself. All on board the ship were now
+in a dreadful situation: exposed to the fury of a wind which blew them
+sometimes one way and sometimes another. In order to make the ship
+lighter, so that it might more easily rise to the top of the waves,
+the seamen first threw overboard the cargo of wheat carried by the
+ship, and then even the very ropes and sails belonging to it. But the
+storm continued, the sky was dark with clouds, and as there was no
+possibility of help, all gave themselves up for lost, and expected to
+be swallowed up in this tempestuous sea. Under such circumstances, all
+regular habits were at an end; no one thought of taking food, and
+consequently the strength of all was rapidly becoming less and less.
+St. Luke's account is, "And we being exceedingly tossed with a
+tempest, the next day they lightened the ship; and the third day we
+cast out with our own hands the tackling of the ship. And when neither
+sun nor stars in many days appeared, and no small tempest lay on us,
+all hope that we should be saved was then taken away. But after long
+abstinence Paul stood forth in the midst of them, and said, Sirs, ye
+should have hearkened unto me, and not have loosed from Crete, and to
+have gained this harm and loss. And now I exhort you to be of good
+cheer: for there shall be no loss of any man's life among you, but of
+the ship. For there stood by me this night the angel of God, whose I
+am, and whom I serve, saying, Fear not, Paul; thou must be brought
+before Cæsar: and, lo, God hath given thee all them that sail with
+thee. Wherefore, sirs, be of good cheer: for I believe God, that it
+shall be even as it was told me. Howbeit we must be cast upon a
+certain island."
+
+St. Paul's words and his steadfast faith, must have been a comfort to
+his fellow voyagers; and if any of the heathens were then inclined to
+believe in the God Whose servant he was, their faith would be
+confirmed by all that took place afterwards.
+
+We next read in the Book of Acts, "But when the fourteenth night was
+come," (think of being fourteen days in such an awful position!) "as
+we were driven up and down in Adria, about midnight the shipmen deemed
+that they drew near to some country; and sounded, and found it twenty
+fathoms: and when they had gone a little further, they sounded again,
+and found it fifteen fathoms. Then fearing lest we should have fallen
+upon rocks, they cast four anchors out of the stern, and wished for
+the day."
+
+The ancients seem to have given the name of "Adria," to that part of
+the Mediterranean Sea between Greece and the south of Italy, extending
+up into what we call the Adriatic Sea; here, by the force of the wind
+and the currents, the ship was driven backwards and forwards, even as
+far as the islands off the coast of Dalmatia.
+
+"Sounding" means measuring how deep the sea is: this is done by means
+of a piece of lead fastened to a very long string, called "the line,"
+which has marks upon it, to show the number of feet. The lead of
+course sinks straight down into the water: if it touches the bottom of
+the sea, it is immediately drawn up, and by observing how much of the
+line is wet, they can tell how deep the sea is in any particular spot.
+As every ship has a good portion of it _below_ the water, she requires
+a certain depth of water to keep her from touching the bottom. The sea
+generally becomes less deep near the shore, and thus when the shipmen
+found that the depth of the sea had diminished from twenty to fifteen
+fathoms, it was high time to wait for daylight to see where they were;
+lest during the night the ship should run upon some land, or rock, or
+sandbank, and so be lost. A fathom is seven feet, so that twenty
+fathoms were 140 feet, and fifteen 105 feet.
+
+In order to understand what follows, we must remember that although
+_now_ anchors are always let down from the _prow_, or fore part of the
+ship, it was the custom of the ancients to let them down from the
+_stern_, or hind part of their vessels. Some of the large Egyptian
+ships do even now carry their anchors at the stern, and not at the
+prow. The vessel in which St. Paul was, was anchored from the stern by
+four anchors, to wait for daylight.
+
+It seems that some of the shipmen, or sailors, seeing the dangerous
+condition of the ship, thought they should be safer out of it; and so
+without any consideration for others, made up their minds to steal
+away secretly during the night, taking the boat with them; under
+pretence that their only object in now leaving the ship, was to make
+its position more secure, by letting down some anchors from the prow
+also. St. Luke says, "And as the shipmen were about to flee out of the
+ship, when they had let down the boat into the sea, under colour as
+though they would have cast anchors out of the foreship, Paul said to
+the centurion and to the soldiers, Except these abide in the ship, ye
+cannot be saved. Then the soldiers cut off the ropes of the boat, and
+let her fall off."
+
+Of course the Lord could equally have saved the passengers, whether
+the sailors remained in the ship or not; but it was His Will that all
+should be delivered in one way; and perhaps this was intended to be a
+test of faith and obedience. The Roman soldiers certainly had faith in
+St. Paul as the servant of a Mighty God, to Whom all things are
+possible, and Whose promise would be assuredly fulfilled: therefore
+they at once took effectual means to prevent any one leaving the ship,
+by cutting the ropes which still held the boat, and letting it drift
+away.
+
+According to the opinion of man, they did a very foolish act in
+getting rid of a boat, which might be of the greatest use to them. At
+Crete they had "believed the master and the owner of the ship, more
+than those things which were spoken by Paul"; but they had had good
+reason to change their opinion, and to believe that the Apostle was
+indeed guided by his God; and their faith made them obedient. "And
+while the day was coming on, Paul besought them all to take meat,
+saying, This day is the fourteenth day that ye have tarried and
+continued fasting, having taken nothing. Wherefore I pray you to take
+some meat: for this is for your health: for there shall not an hair
+fall from the head of any of you"; meaning, that no one would suffer
+the slightest injury, but that it was necessary for them to take some
+food, that they might have strength for all that they would be called
+upon to do. To his precept, the Apostle added example; for "when he
+had thus spoken, he took bread, and gave thanks to God in presence of
+them all: and when he had broken it, he began to eat." Even at such a
+moment, St. Paul did not forget to give God thanks for his food. The
+whole company in the ship would thus see how constantly he thought of
+God, and endeavoured to do Him honour; and heathens though they were,
+his example must have taught them to think with reverence of the God
+of the Christians. Mean time the calm and firm trust displayed by the
+whole conduct of the Apostle, gave comfort and encouragement to all.
+"Then were they all of good cheer, and they also took some meat." St.
+Luke tells us how many people there were on board the ship: for he
+says, "And we were all in the ship two hundred three-score and sixteen
+souls," or 276 persons. "And when they had eaten enough, they
+lightened the ship, and cast out the wheat into the sea." This wheat
+was probably the remainder of their provisions for the voyage, for the
+cargo seems to have been thrown overboard before: but perhaps the
+owner of the vessel had tried to keep some of the cargo, in hope of
+still carrying it to Italy: but now, finding that hope was vain, he
+consented to let it be cast out, so as to lighten the ship, and
+render her more likely to go safely on shore. Whilst, under all
+circumstances, we put our whole trust in God, Who alone can bless any
+of our efforts with success, we must never forget that it is our duty
+to _use_ all our efforts, and make use of every means which the Lord
+places within our reach.
+
+"And when it was day, they knew not the land," the shore which they
+saw was that of a strange land; "but they discovered a certain creek
+with a shore," a narrow arm of the sea, with a shore on each side;
+into this creek "they were minded," that is, they wished "to thrust in
+the ship," as it would then be easier for those on board to get to
+shore.
+
+"And when they had taken up the anchors," or rather cut the ropes
+which held the ship to them, "they committed themselves unto the sea,"
+that is, left the ship to be carried along by the wind and waves, "and
+loosed the rudder bands," which appear to have been ropes used to
+fasten the rudder, so as to steer the ship in any particular
+direction; "and hoised up the mainsail," to give the wind more power
+to move the ship, and so "made toward shore."
+
+The wind now seemed likely to take them into the creek; but at the
+entrance of it, there appears to have been a headland or bank of
+earth, which caused a strong current from two sides, so that two seas
+might be said to meet. As they could not guide the ship to go round
+either end of this barrier, the wind drove it directly upon it. St.
+Luke's account is, "And falling into a place where two seas met, they
+ran the ship aground; and the forepart stuck fast and remained
+unmoveable, but the hinder part was broken with the violence of the
+waves." It was now evident that the ship must go to pieces in a few
+minutes, and that to remain in it would be certain death.
+
+
+
+
+Chapter XXX.--THE SHIP'S COMPANY SAVED.
+
+
+In the hopeless condition of the ship, gradually breaking up from the
+violence of the waves which beat upon the hind part, whilst the fore
+part was held fast on the bank, all possibility of guarding the
+prisoners was at an end. "And the soldiers' counsel was to kill the
+prisoners, lest any of them should swim out, and escape." They
+probably feared, that even under such peculiar circumstances, if any
+of the prisoners under their charge escaped, they would be blamed and
+punished by the Roman Government; which treated with great severity
+any fault or carelessness committed by soldiers, or others trusted
+with the charge of criminals. But the centurion, "willing to save
+Paul," to whom he must have felt that their safety was owing, "kept
+them from their purpose; and commanded that they which could swim
+should cast themselves first into the sea, and get to land: and the
+rest, some on boards, and some on broken pieces of the ship"; in
+short, anything which would float on the top of the water, and so keep
+them from sinking, whilst the wind and the waves would drive them to
+the shore. "And so it came to pass, that they escaped all safe to
+land." There have been many wonderful escapes of shipwrecked persons,
+but that 276 people, many of whom could not swim, should all have got
+safe to the shore in such a storm, must be looked upon as the
+miraculous fulfilment of the Lord's promise to St. Paul, that there
+should be no loss of any man's life. "And when they were escaped, then
+they knew that the island was called Melita."
+
+In the map we find the island of Melita, or Meleda, in the Adriatic
+Sea, on the coast of Dalmatia; and this is most probably the island
+upon which St. Paul and his companions were shipwrecked: but in maps
+where the journeys of this Apostle are traced out by lines, you will
+not see any line running out to this Melita; but you will observe that
+they go to Melita, or Malta, to the south of Sicily, because many
+people have imagined that _that_ was the island on which the ship was
+wrecked. Now when we have read St. Luke's account of what happened
+when St. Paul landed at Melita, we shall see the reasons why the
+island must have been Melita, or Meleda, on the Dalmatian coast, and
+not Melita, or Malta, in the Mediterranean Sea. St. Luke says, "And
+the barbarous people shewed us no little kindness: for they kindled a
+fire, and received us every one, because of the present rain, and
+because of the cold. And when Paul had gathered a bundle of sticks,
+and laid them on the fire, there came a viper out of the heat, and
+fastened on his hand." A viper is a very dangerous kind of serpent, as
+the venom or poison from its bite will kill a man; these creatures
+become stupid in cold wet weather, and lie _torpid_, or as if they
+were asleep: one of them lying thus amongst the sticks, was picked up
+with them by St. Paul; but as soon as it felt the heat it came to
+life, and darting out upon the Apostle's hand, bit it. "And when the
+barbarians saw the venomous beast hang on his hand, they said among
+themselves, No doubt this man is a murderer, whom, though he hath
+escaped the sea, yet vengeance suffereth not to live."
+
+These people having no idea of true religion, fancied that the gods
+punished crimes upon earth only; and that as St. Paul had not been
+drowned, they had caused the viper to sting him, that he might die as
+he deserved. "And he shook off the beast into the fire, and felt no
+harm. Howbeit they looked when he should have swollen, or fallen down
+dead suddenly: but after they had looked a great while, and saw no
+harm come to him, they changed their minds, and said that he was a
+god."
+
+Now we must remember, that the shipwreck took place as the vessel was
+driven up and down in Adria, that part of the sea close to Meleda. The
+inhabitants of that island were, as St. Luke calls them, "barbarous"
+and "barbarians," in the sense of being uncivilized, unacquainted even
+with the comforts and conveniences of life.
+
+The inhabitants of Malta, on the contrary, were a civilized people:
+they had good towns and fine buildings: the people were rich and
+prosperous, and acquainted with the arts and science of civilized
+life: the finest linen was made there; and ships came from all parts
+for the purposes of trade.
+
+Then, again, Meleda _is_ cold and damp, with plenty of trees all over
+it, even down to the water's edge; and there are many serpents in the
+island.
+
+Malta, on the contrary, is warm and dry; there are but few trees in
+the island, and none near the shore: and besides, there are no
+serpents there.
+
+Now all these are good reasons for our believing that St. Paul was
+shipwrecked on the island of Melita, or Meleda, in the Adriatic Sea,
+and not upon the Melita, or Malta, which lies to the south of Sicily.
+
+St. Luke next tells us, that "in the same quarters were possessions of
+the chief man of the island, whose name was Publius; who received us,
+and lodged us three days courteously": by which time some arrangement
+could be made for the future entertainment of the shipwrecked
+strangers, who would have to remain for some months in the island. The
+father of Publius lay ill at this time of a painful and dangerous
+illness; "to whom Paul entered in, and prayed, and laid his hands on
+him, and healed him. So when this was done, others also, which had
+diseases in the island, came, and were healed: who also honoured us
+with many honours; and when we departed, they laded us with such
+things as were necessary." These people were truly grateful for all
+the benefits they received from the Apostle; and besides honouring or
+treating him with respect, whilst he lived amongst them, they
+furnished the provisions needful for himself and his companions, when
+at last they quitted Melita.
+
+We may be quite sure, though we are told nothing on the subject, that
+during the three months passed in this island by St. Paul, he preached
+the Gospel faithfully and earnestly: and we may well hope and believe,
+that some of these barbarous people became true followers of the
+blessed Jesus, of Whose power they had seen such a wonderful instance,
+in the preservation of St. Paul and his companions. Another ship from
+Alexandria had passed the winter at Meleda: perhaps she had come up
+the Adriatic to bring corn from Egypt to the countries on the borders
+of that sea, and when the storm came on, had wisely determined to
+remain where she was for the winter; or perhaps she had only been on
+her way to Rome, and had turned out of her course to take shelter, as
+soon as the storm arose and made sailing dangerous. However that may
+be, this ship, which was called "The Castor and Pollux" had passed the
+winter at Meleda.
+
+We all know that ships and boats always have a name painted upon the
+stern, to distinguish them from one another. Many large ships have
+also a figure or image as well: thus a ship called "The Lord Nelson,"
+would have fastened to the _fore_ part, or prow, an image or figure of
+Lord Nelson cut out in wood and painted. This sort of thing is called
+the "figure-head." The ancients, instead of putting a figure, painted
+the picture of one, on the fore part of their vessels, and this was
+called "the sign." Castor and Pollux were two of the imaginary gods or
+heroes of the ancients: they were twin brothers, and were supposed to
+take particular care of sailors. A picture of Castor and Pollux was
+painted on this ship of Alexandria.
+
+St. Luke says, "And after three months we departed in a ship of
+Alexandria, which had wintered in the isle, whose sign was Castor and
+Pollux." Their voyage was undisturbed now, and they soon reached the
+island of Sicily, "and landing at Syracuse," then the capital of the
+island, "tarried there three days. And from thence," St. Luke says,
+"we fetched a compass, and came to Rhegium," a town in Italy, almost
+opposite to that of Messina, another considerable town in Sicily, and
+just at the entrance of the Straits of Messina. At Rhegium they appear
+to have intended to wait for a favourable wind; for we read, "and
+after one day the south wind blew, and we came the next day to
+Puteoli." Here the voyage ended: at Puteoli the ship would land
+whatever cargo she carried, and then return to Alexandria. St. Paul
+and his companions must go by land to Rome, about one hundred miles to
+the north-west of Puteoli. Puteoli was not only a great place of trade
+for corn, but also for merchandise of all kinds, which was brought
+there from different countries, to be exchanged for the productions of
+Italy. This exchange is, as we have already said, called "commerce."
+
+With so many people from all parts coming to Puteoli, it was
+impossible that the Christian religion should not have been brought
+into the place by some of them; and it appears that there were at this
+time a certain number of Christians at Puteoli: for St. Luke says,
+"where we found brethren, and were desired to tarry with them seven
+days." They were naturally glad of such an opportunity of conversing
+with the Apostle, and wished to keep him with them for seven days; and
+it seems that he was allowed to remain with them, which speaks well
+for the kindness of Julius, the centurion under whose care he was
+placed, and who had all along evidently favoured St. Paul. They then
+"went toward Rome. And from thence," St. Luke says, "when the brethren
+heard of us, they came to meet us as far as Appii Forum, and the Three
+Taverns." Rome was at this time the most important city in the world:
+people came there from all countries; so we are not surprised to find
+that there were great numbers of Christians there. When the news
+reached them that St. Paul, whom many of them had probably known in
+other countries, was not only landed in Italy, but was actually
+approaching Rome from Puteoli, great numbers went out to meet and
+welcome him. Some of them went as far as Appii Forum, a place about
+fifty miles from Rome; others met him at the "Three Taverns," about
+thirty miles from Rome. The sight of so many true Christians was a
+great joy to the Apostle, who was anxious that all men everywhere
+should repent and turn to God. St. Luke says, "Whom when Paul saw, he
+thanked God, and took courage." Thanked God for all that had been done
+in the conversion of the heathen; whilst he was encouraged to hope for
+a still further spread of the Gospel, whatever might be his own fate.
+
+
+
+
+Chapter XXXI.--ST. PAUL A PRISONER AT ROME.
+
+
+The centurion Julius had now finished his work, he had brought St.
+Paul from Cæsarea to Rome, as he had been ordered to do. On the way,
+he had seen wonderful things, which must have convinced him that the
+prisoner whom he was now to deliver into the charge of others, was a
+good and holy man, under the especial protection of his God; and he
+had moreover seen that this God was great and powerful, and able to
+command the wind and waves, as none of the gods worshipped by the
+heathen, could do. Whether he, or any other of St. Paul's fellow
+voyagers, became Christians, we are not told.
+
+St. Luke tells us, "And when we came to Rome, the centurion delivered
+the prisoners to the captain of the guard: but Paul was suffered to
+dwell by himself with a soldier that kept him." It was probably owing
+to what Festus had written after Agrippa's interview with his
+prisoner, that he was now allowed to live in a hired house of his own,
+with merely one soldier to guard him; instead of being shut up in
+prison, as he would have been, had he been supposed to have broken
+any of the Roman laws. According to custom, he was probably linked by
+a small chain to this soldier, but he was not prevented from seeing
+anybody who came to him; and he soon made use of this liberty, for "it
+came to pass, that after three days Paul called the chief of the Jews
+together: and when they were come together, he said unto them, Men and
+brethren, though I have committed nothing against the people, or
+customs of our fathers, yet was I delivered prisoner from Jerusalem
+into the hands of the Romans, who, when they had examined me, would
+have let me go, because there was no cause of death in me. But when
+the Jews spake against it, I was constrained to appeal unto Cæsar; not
+that I had ought to accuse my nation of. For this cause therefore have
+I called for you, to see you, and to speak with you: because that for
+the hope of Israel I am bound with this chain."
+
+St. Paul was anxious that the Jews at Rome should not be prevented
+from listening to his teaching, by the idea that he was a prisoner on
+account of any crimes he had committed; and as they might, perhaps,
+have heard some account of all that had happened at Jerusalem, he took
+the earliest opportunity of explaining, that he had done nothing
+contrary to the religion taught by Moses; and that, in fact, the only
+reason for which he was a prisoner was, that he had preached of the
+coming of the Messiah, and of the future resurrection of all
+men,--matters taught by all the prophets, and so firmly believed by
+the Children of Israel in all ages, that the doctrine might truly be
+called "The hope of Israel"; for upon it, depended all their hope of
+obtaining favour and mercy from the Almighty. The Jews of Rome,
+however, had heard nothing of the treatment which St. Paul had
+received from their brethren in Jerusalem, "And they said unto him, We
+neither received letters out of Judæa concerning thee, neither any of
+the brethren that came shewed or spake any harm of thee. But we desire
+to hear of thee what thou thinkest: for as concerning this sect, we
+know that everywhere it is spoken against."
+
+These Jews were not prejudiced against St. Paul, but were willing to
+listen to all he had to say. They knew that the Christians, "this
+sect," as they called them, were much spoken against, and that while
+some thought their doctrines were true and right, others said they
+were false and mischievous,--likely to make men _wicked_ instead of
+good,--and ought not, therefore, to be attended to at all.
+
+Under these circumstances, the Jews at Rome were anxious to hear from
+St. Paul's own mouth, a true account of the doctrines which he taught.
+The Apostle was only too glad of having such an opportunity of
+explaining the truths of the Gospel to the Jews.
+
+"And when they had appointed him a day, there came many to him into
+his lodging; to whom he expounded and testified the kingdom of God,
+persuading them concerning Jesus, both out of the law of Moses, and
+out of the prophets, from morning till evening,"--that is, he showed
+them from what had been said both by Moses and the prophets, that
+Jesus of Nazareth was indeed the Messiah, promised to faithful
+Abraham, as the Son or Seed in Whom all nations of the earth should be
+blessed. For one whole day, from morning till evening, did the Apostle
+argue with these Jews, trying to persuade them to become followers of
+Jesus: with some he succeeded; with some he failed: for St. Luke says,
+"And some believed the things which were spoken, and some believed
+not. And when they agreed not among themselves, they departed, after
+that Paul had spoken one word." This "one word" of which St. Luke
+speaks, was a quotation from the writings of the prophet Isaiah,
+showing them, that by their obstinate refusal to believe the Word of
+God, they put themselves amongst the number of those, who would be
+left in their own wilful blindness: and that the Gospel, or words of
+Salvation, would be preached to the Gentiles, and that they would be
+far more willing to receive it, than the Jews had ever been. The
+Apostle's speech, or "one word," addressed to these unbelieving Jews,
+was, "Well spake the Holy Ghost by Esaias the prophet unto our
+fathers, saying, Go unto this people, and say, Hearing ye shall hear,
+and shall not understand; and seeing ye shall see, and not perceive:
+for the heart of this people is waxed gross, and their ears are dull
+of hearing, and their eyes have they closed; lest they should see with
+their eyes, and hear with their ears, and understand with their heart,
+and should be converted, and I should heal them. Be it known therefore
+unto you, that the salvation of God is sent unto the Gentiles, and
+that they will hear it."
+
+We have read the words which St. Paul spake to the unbelieving Jews,
+"And when he had said these words, the Jews departed, and had great
+reasoning among themselves." Whether their "reasoning," or talking
+together, led to the conversion of any of them, we do not know. Nor
+are we told of any trial of St. Paul taking place, either before the
+Emperor himself, or by persons appointed by him: all that we do know
+is, that "Paul dwelt two whole years in his own hired house, and
+received all that came in unto him, preaching the kingdom of God, and
+teaching those things which concern the Lord Jesus Christ, with all
+confidence, no man forbidding him." This shows that St. Paul enjoyed a
+great deal of liberty, although he was still considered as a prisoner,
+and could not leave Rome.
+
+During these two years, St. Paul, besides preaching to all who would
+hear him, wrote Epistles to the Ephesians; Philippians, or inhabitants
+of Philippi; to the Colossians, or people of Colossé, in Asia Minor;
+and one to Philemon, a rich man of Colossé. In these Epistles he
+speaks of himself as a "prisoner," and mentions his "bonds."
+
+You will remember all that happened at Ephesus, and how long St. Paul
+remained there at one time; and how on another occasion he sent for
+the elders to Miletus, and took leave of them, knowing that he should
+see them again no more. That was three years before the time of which
+we are now speaking: but St. Paul had not forgotten them, and
+therefore, in the year 61 (A.D.), he, being a prisoner at Rome, wrote
+an Epistle, or Letter, to the Christians at Ephesus. In this Epistle,
+the Apostle speaks to the Ephesians of the great mercy shown by God to
+the Gentiles (amongst whom they themselves were), in allowing them to
+share the blessings of the Gospel, without being required to keep the
+Law of Moses. In return for such great mercy, St. Paul entreats the
+Ephesians to show their gratitude by their conduct, and to walk worthy
+of the vocation wherewith they were called. "Vocation" means calling,
+profession, employment, state, or condition: they were _called_ to be
+Christians; their _profession_ was that they were His servants; their
+_employment_ ought to be doing the Will of God: by the atonement of
+Jesus, they had been brought into a state or condition for obtaining
+salvation, and now they must try to walk worthy of their vocation:
+leading in all things such a life as was expected from the followers
+of the Holy Jesus, who are bound to follow His example to the extent
+of their powers. What St. Paul said on this subject, equally applies
+to us; for our vocation is the same as that of the Ephesians, and we
+must strive hard to work worthy of it, that is, to be good Christians.
+In this Epistle, many particular rules are given for the conduct of
+Christians; one of which is, "Children, obey your parents." St. Paul
+had, as we have read, established during his second journey a Church,
+or company of believers, at Philippi, in Macedonia. We shall remember
+how Lydia showed her gratitude to St. Paul, and how the imprisonment
+of him and Silas, led to the conversion of the jailor, who became a
+true believer in Jesus.
+
+During his Third Journey, St. Paul again went into Macedonia, after
+the riot at Ephesus, and then he visited Philippi once more. The
+Philippians, grateful to God for the gift of the holy Gospel received
+through St. Paul, were anxious to do whatever they could for the
+Apostle; and whilst he was preaching at Thessalonica, the chief town
+in their part of the country, the Christians of Philippi, who were but
+a small company, twice sent money to St. Paul, that the success of his
+teaching might be in no way hindered, by his having to depend upon the
+Thessalonians for the supply of his temporal wants. They did the same
+thing again whilst St. Paul was at Corinth; and now, hearing that he
+was in confinement at Rome, they feared that he might be badly off for
+food and other necessary things. A collection was therefore made
+amongst the Christians at Philippi, and the sum thus collected was
+sent to Rome by Epaphroditus, one of their Pastors, or Ministers.
+
+St Paul was truly thankful for this timely supply; for before
+Epaphroditus came, he really had been in great want of necessaries: he
+could not work at his trade of tent-making now he was a prisoner, and
+he did not think it advisable to ask assistance from the Christians at
+Rome.
+
+Epaphroditus stayed at Rome for several months; and during the time he
+became extremely ill. After he got well again, St. Paul sent him back
+to Philippi: and by him, he sent an Epistle, which he had written to
+thank the Philippians for their thoughtful care of him in his time of
+need. In this Epistle, also, the Apostle begs the Christians of
+Philippi not to listen to false teachers, who tried to draw them away
+from the truth as he had taught it to them; but to try to obey the
+Lord in all things, and continue to love each other. As usual in all
+his Epistles, St. Paul gives the Philippians much good advice and many
+holy precepts: he also speaks much of Jesus Christ, and of the
+necessity of loving Him, and following His example.
+
+
+
+
+Chapter XXXII.--ST. PAUL SET AT LIBERTY.
+
+
+The Epistle to the Colossians was also written by St. Paul whilst he
+was a prisoner at Rome: probably about the end of the year 62 (A.D.).
+Colossé was a city of Phrygia, where St. Paul had founded a Church;
+that is, converted a certain number to be believers or Christians,
+during his First or Second Journey, when he was travelling throughout
+Asia Minor. The believers of Colossé, having heard of the Apostle's
+imprisonment at Rome, sent one of their ministers, named Epaphras, to
+see how he was treated; and also to give him an account of how the
+Church at Colossé was going on. After hearing all that Epaphras could
+tell him, St. Paul wrote an Epistle, which he sent to the Colossians
+by Tychicus, of whom he speaks as a "beloved brother," that is, a
+faithful fellow Christian. Tychicus was accompanied to Colossé by
+Onesimus, of whom we shall say more presently.
+
+In this Epistle to the Colossians, St. Paul proves, that man's only
+hope of salvation rests upon the atonement made by Jesus Christ; and
+he shows, therefore, how wrong the Jews were to insist upon the
+observance of the Law of Moses, as if that could save them. He also
+warned the Colossians not to be led away by the errors of the
+philosophers, or wise men, who taught doctrines _not_ taught by the
+Gospel. He exhorts them to show their faith in Christ by holiness of
+life, and the due performance of every duty to their fellow creatures;
+and entreats them to "continue in prayer, and watch in the same with
+thanksgiving." St. Paul ends this letter, by telling the Colossians
+that they will hear everything concerning him from Tychicus and
+Onesimus, by whom he had sent the Epistle.
+
+Onesimus, who is here spoken of, had been the slave of a rich man of
+Colossé, named Philemon, who had been converted to Christianity by St
+Paul. Onesimus ran away from his master, to whom he belonged, and thus
+robbed him of his services; and some think he also robbed Philemon of
+money. Onesimus fled to Rome; and there God inclined this runaway
+slave to listen to the teaching of St. Paul, and, in consequence, he
+became a Christian and was baptized: after this, the Apostle kept
+Onesimus with him for some time, that he might see whether his conduct
+showed that he was really and truly a Christian. He soon saw that this
+was the case; and indeed Onesimus gave a strong proof of the change
+in his heart and feelings, by wishing to go back to Colossé, and give
+himself up again as a slave to Philemon, in order to make up for the
+injury he had done him by running away. In doing this, Onesimus ran
+some risk; for the laws of Phrygia allowed a master to punish a
+runaway slave very severely, and even put him to death if he pleased:
+but he felt that it was his duty to go back, and make amends for the
+wrong he had done; and therefore he went, trusting in God to save him,
+or to enable him to bear whatever punishment might be inflicted. St.
+Paul felt a great interest in Onesimus, whom he speaks of as his son,
+because he had converted him to the new life of a Christian; and
+therefore he wrote to Philemon, earnestly begging of him not only to
+pardon Onesimus for any wrong he had done him, but also now to receive
+him, not as a servant, but as a fellow Christian, "a brother beloved."
+We are not told in the Scriptures any more on this subject, but there
+can be no doubt that Philemon did all that St. Paul requested.
+
+There is reason to believe that Onesimus became a preacher of the
+Gospel: some people think that he was afterwards Bishop of Ephesus,
+and that he finally suffered martyrdom at Rome: but this is not
+certain. St. Paul was not the only Apostle who wrote Epistles, though
+he wrote twice as many as all the other Apostles put together.
+
+During this time, when St. Paul was a prisoner in Rome, St. James wrote
+the Epistle which bears his name. St. James was, we must remember, head
+or Bishop of the Church at Jerusalem; and from Jerusalem he wrote his
+Epistle, not to the inhabitants of any particular place, but to the
+Jewish Christians in general; that is, to those Christians who had been
+Jews before, wherever they might now be residing. In this Epistle, St.
+James warns those to whom he wrote, not to be led away to follow any of
+the bad practices which were but too common in those days; and he also
+explained to them, that they were mistaken as to the meaning of some of
+the doctrines taught by St. Paul, who had never preached anything that
+was not quite according to the Will of God. St. James also gave many
+precepts for the conduct of Christians, and for the due performance of
+their various duties--encouraging them to try, by showing that the Lord
+had promised success to those who do really try. "Resist the devil, and
+he will flee from you." "Draw nigh to God, and He will draw nigh to
+you." "God resisteth the proud, but giveth grace unto the humble."
+"Humble yourselves in the sight of the Lord, and He shall lift you up."
+These are texts full of encouragement to all Christians, to the end of
+time. And equally necessary for us now, as for the believers to whom St.
+James wrote, are, "Be ye doers of the word, and not hearers only,
+deceiving your own selves." "Speak not evil one of another." "Grudge not
+one against another"; and all the other warnings and precepts contained
+in this short, but beautiful Epistle, written by St. James.
+
+Some time in the course of the year 62 (A.D.), St. Paul was set
+completely at liberty, so that he might go wherever he pleased: but he
+did not immediately quit Rome, but remained there till he had completed
+two years; "preaching the kingdom of God, and teaching those things
+which concern the Lord Jesus Christ, with all confidence, no man
+forbidding him." The Roman Emperor Nero had not made any law to forbid
+the Christian religion being preached and followed; the Jews did not
+therefore, dare to persecute St. Paul at Rome; for by his being set at
+liberty, the Roman Government had shown that they considered him an
+innocent man, unjustly accused by his fellow countrymen. It seems that
+one reason why St. Paul now remained in Italy was, that he expected
+Timothy to join him in Rome, and then set out with him on another
+voyage. Whilst St. Paul was thus waiting for Timothy, he wrote his
+Epistle to the Hebrews. The object of this Epistle was to convince the
+Hebrews or Jews, of the truth of the Gospel; and in it, he pointed out
+that everything which he had told them of Christ's human and divine
+nature, of His Atonement and Intercession, agreed perfectly with all
+that the Scriptures of the Old Testament, the writings of Moses and the
+Prophets, had said of the Messiah. He showed them that the Gospel was
+far superior to the Law; for that, in fact, the Law had only been given
+to prepare the way for the Messiah, and to lead men to believe in Him
+and to serve Him.
+
+The Bible gives us no further account of St. Paul's travels, but we
+have reason to believe, that after Timothy had joined him at Rome,
+they went to Spain and Britain, and to other western countries,
+preaching the Gospel everywhere, and converting great numbers of his
+hearers. After this voyage to the West, St. Paul appears to have
+visited Jerusalem again; and then to have gone through Syria and other
+parts of Asia Minor, and so on even into Macedonia; this we gather
+from one of his Epistles, in which he says, that at Miletum he had
+been obliged to leave one of his companions, called Trophimus, who was
+too ill to go on any further, and that at Troas he had left a cloak
+and some parchments. Parchment is the skin of sheep, prepared in a
+particular manner, so as to be fit to write upon. Very soon after St.
+Paul left Jerusalem, to make this Fifth and last Journey, St. James
+was killed at Jerusalem by the unbelieving Jews. Festus, the Roman
+governor, died; and before his successor, Albinus, could get to Judæa,
+the Jews raised a tumult, and St. James is said to have been thrown
+down from some part of the temple, and then knocked on the head with a
+club or heavy stick. Albinus, when he did come, proved himself to be a
+very bad ruler; for he was so extremely fond of money, that in order
+to get it, he was not only guilty of great oppression, but he allowed
+the people to commit all sorts of wickedness without being punished,
+if they would only give him a sufficient sum of money. He was not
+governor for long, but was succeeded by Gessius Florus, about A.D. 64.
+
+This Gessius Florus was one of the worst of men, and the Jews suffered
+dreadfully under his government, for he pillaged whole provinces;
+encouraged the banditti, on condition that they gave him part of their
+plunder; he robbed the sacred treasury, and even tried to excite the
+Jews to open rebellion, in order that, in the confusion, no complaints
+of his conduct might be carried to Rome. Awful indeed were the evils
+which now began to fall upon the unhappy Jews, who had provoked the
+wrath of God by their rejection of the Messiah. In consequence of the
+sad state of Judæa, many of the inhabitants sought refuge in foreign
+countries; those who remained applied to Cestius Gallus, the governor
+of Syria, and earnestly begged that he would deliver them from the
+cruel tyranny of Florus. Gallus, instead of inquiring into Florus's
+conduct, sent the Jews away, merely telling them their governor should
+behave better for the future, which, however, he did not do.
+
+In the year 65 (A.D.), there was a fire at Rome, which burnt a great
+many houses, and did much damage in the city; the Emperor Nero himself
+was greatly suspected of having caused it, in order to have an excuse
+for persecuting the Christians: he delighted in the sufferings and
+miseries of others, and would have no pity for the poor creatures who
+would lose all their property in such a fire. At any rate, Nero chose
+to accuse the Christians of having set fire to the city, and on this
+pretence they were now treated with the greatest cruelty; tortured
+first, and then put to death in many barbarous ways. When this
+persecution began, it is probable that St. Paul was in the island of
+Crete; but, on hearing of the sufferings of the Christians at Rome, he
+immediately went there, to strengthen and encourage the brethren to
+bear any torture, and even death itself, rather than give up their
+religion. He comforted them by reminding them of the love of Christ,
+and by assuring them that His blessing would rest upon them, whether
+they lived or died. St Paul was not long allowed to carry on this good
+work, for he was himself imprisoned on account of his religion; and he
+saw plainly that he should soon be called upon to give up his life for
+the sake of his divine Master; but this prospect did not disturb him;
+he was ready and willing to go, and be with Christ.
+
+
+
+
+Chapter XXXIII.--MARTYRDOM OF ST. PAUL AND ST. PETER.
+
+
+St. Paul, feeling that he was about to be taken away from earth, wrote
+to take leave of Timothy, whom he had loved as his own son. This
+letter, which is called "The Second Epistle of Paul the Apostle to
+Timothy," gave him such advice as the Apostle thought might be useful
+to him.
+
+The First Epistle to Timothy has already been mentioned, as having
+been written nine years before, when St. Paul went into Macedonia,
+after the riot at Ephesus, where he had left Timothy to direct the
+affairs of the Church.
+
+In this Second Epistle, St Paul entreats Timothy to keep steadfastly
+in the faith of the Gospel, in spite of every danger. In this Epistle
+the Apostle declares his willingness to die; his conscience told him
+that ever since he became a follower of Jesus, he had tried to please
+his heavenly Master; and therefore he felt, that he should enjoy in
+heaven that happiness which God has promised to all who truly love and
+serve Him. St. Paul's own words are, "I am now ready to be offered,
+and the time of my departure is at hand. I have fought a good fight, I
+have finished my course, I have kept the faith: henceforth there is
+laid up for me a crown of righteousness, which the Lord, the righteous
+judge, shall give me at that day: and not to me only, but unto all
+them also that love his appearing."
+
+We must all try to fight a good fight against the Devil, and all our
+own sinful tempers and wishes: we too must keep the faith, doing all
+those things which the Gospel bids Christians do: then when we have
+finished our course, and done the work given us to do, we, like St.
+Paul, may hope, that for the sake of Jesus Christ, we shall be looked
+upon as righteous, and as such, be received into everlasting
+happiness.
+
+Very soon after writing this Second Epistle to Timothy, St. Paul
+suffered martyrdom by command of Nero, because he would not renounce
+his faith, and bow down to the false gods of the heathen. Being a
+freeman of Rome, St. Paul was put to death by having his head cut off
+with a sword, instead of being given to be devoured by wild beasts, as
+the Christians usually were. The Apostle died in the month of June,
+A.D. 66. Slaves and persons guilty of great crimes, were often
+condemned to fight with wild beasts, who of course tore them to
+pieces: this was a most cruel barbarous way of putting even the
+greatest criminals to death; and yet to such a fate were Christians
+condemned, because they would not "deny the Lord Who bought them!"
+
+It is dreadful to think that the people delighted in witnessing such
+dreadful fights, which took place in the amphitheatres. These
+amphitheatres were buildings without roofs; each consisting of a large
+space enclosed by walls of moderate height, called the arena; and rows
+of seats outside the wall of the arena, rising up like steps to the
+outward wall of the building. From these seats, which were always
+crowded, the spectators could see whatever was going on in the arena.
+
+About the time that St. Paul suffered martyrdom at Rome, strange and
+awful sights were seen at Jerusalem: the Almighty thus warning His
+once-favoured people, that as they had forsaken Him, so He had given
+them up; and that all the evils foretold by Jesus Christ, were now
+about to fall upon their devoted city.
+
+The cruel and unjust conduct of their Governor Florus, and the
+consequent anger of the people, threatened to produce a war in Judæa;
+and in addition to this there were famines and earthquakes, and
+fearful sights in the heavens. Just before the Passover, when a
+multitude of people were assembled at Jerusalem to keep it, on a
+sudden, in the middle of the night, such a brilliant light shone round
+the temple and the altar, that it seemed to be day. A few days
+afterwards, just before the sun set, chariots and troops of soldiers
+were seen passing through the clouds, fighting with each other. Then
+the eastern gate of the temple, which was of solid brass, and so heavy
+that twenty men could hardly open or shut it, flew open of itself one
+night, although it was fastened with strong bars and bolts. At the
+Feast of Pentecost, when the Priests were going into the inner temple
+by night to attend to their duties, they heard voices saying, "Let us
+depart hence"; and immediately there was a noise as of a multitude of
+people, rushing forth out of the temple.
+
+These and other wonderful signs must have filled the Jews with alarm;
+whilst real troubles were daily increasing upon them.
+
+There had long been a dispute between the Syrians and the Jews, as to
+which of them had the best right to the city of Cæsarea Philippi,
+built on the borders of the two countries. In the time of Felix, the
+two parties were preparing to fight for the possession of it; but the
+governor stopped them for a time, and sent the chiefs of both nations
+to Rome, to plead their cause before the Emperor. Nothing had then
+been decided; but now, in the year A.D. 66, Nero declared that the
+town of Cæsarea Philippi should belong to the Syrians. This decision
+was very displeasing to the Jews, and led to a dreadful war, which
+ended in the destruction of Jerusalem a few years later. But before we
+go on with this subject, we must go back a little, and say a few words
+about St. Peter.
+
+The Book of Acts tells us nothing more of the Apostle St. Peter after
+the Council held by St. James and the Church at Jerusalem, when "Paul
+and Barnabas, and certain other of them," were sent up from Antioch
+"to Jerusalem, unto the Apostles and elders," to inquire whether it
+was needful for the Gentiles who became Christians, to be also
+"circumcised after the manner of Moses," and "to keep the law." When
+there had been much disputation on the subject, St. Peter spake out
+boldly; reminding the assembly of the conversion of Cornelius, and
+telling them that after what God had then done, it would be quite
+wrong to require the Gentiles to be circumcised and keep the Law of
+Moses. This speech decided the matter; and St. James then gave
+sentence, that the Ceremonial Law was not binding upon the Gentile
+converts.
+
+Soon after this, St. Peter and St. Paul were together at Antioch; and
+there, St. Peter, in his eagerness to please the Jews, withdrew
+himself from the Gentiles, as thus countenancing the idea that being
+uncircumcised, they were not fit company for the Jews. St. Paul blamed
+him, and showed him that he was doing wrong, since he himself knew,
+that in the sight of God there would be no difference between Jew and
+Gentile, circumcision or uncircumcision, when once they became
+believers in Jesus Christ. This happened A.D. 49.
+
+Where St. Peter spent the next seventeen years, we do not know; but
+wherever he was, we may be quite sure that he zealously preached the
+Gospel, and endeavoured to bring all men to believe in Jesus Christ.
+It is most likely that St. Peter came to Rome just before or after St.
+Paul's martyrdom, in the year 66 (A.D.); and he then wrote his First
+Epistle. This Epistle was not written to the inhabitants of any
+particular place, but generally, to all the Jewish Christians, who had
+been forced by persecution to leave their own land and take refuge in
+heathen countries; and also to those Gentiles who had become
+Christians, and were now living in many different countries. In his
+Epistle, St. Peter entreats all to whom he writes, to keep steady to
+their religion, and suffer anything rather than give it up. He also
+shows them how necessary it is that they should lead holy and
+blameless lives, not only for their own sake, that they might obtain
+the blessing of God, but also to show all men, that Christians were in
+every respect better than any other men. St. Peter speaks of writing
+from "Babylon"; but by Babylon, he means the city of Rome, which in
+figurative language he calls Babylon, because in the idolatry and
+wickedness of its inhabitants, it resembled that ancient city. Besides
+this, the real Babylon was the place where the Jews, then the Church
+of God, suffered much during their long captivity; and now the
+Christian Church was suffering fearful things at Rome. St. Peter might
+well then use the figurative language so common amongst the Jews at
+that time, and speak of wicked, persecuting Rome, as "Babylon." It was
+prudent moreover to do so, for had the Christians spoken openly and
+plainly of Rome, they would have provoked the anger of the Romans; and
+though the Christians suffered patiently all that was laid upon them,
+they never provoked persecution unnecessarily. St. Peter did not long
+escape persecution; and with the prospect of a cruel death before him,
+he wrote his Second Epistle to the Jewish and Gentile Christians in
+all countries, to warn them not to listen to the doctrines of false
+teachers, but to keep firm in the faith of the holy Gospel, which he
+and the other Apostles had taught. In this Letter, he gives many
+directions for living a holy life; and reminds those to whom he
+writes, that the Lord Jesus Christ will one day come to judge the
+world, and that all who believe this, must try to be then found
+blameless, without spot of sin. This applies just as well to each one
+of us, as it did to those to whom St. Peter originally wrote: let us
+therefore watch and pray, that we may, as he says at the end of this
+Epistle, "grow in grace, and in the knowledge of our Lord and Saviour
+Jesus Christ."
+
+Very soon after he had written this Second Epistle, the death which
+St. Peter had expected came upon him. He who had once denied his Lord
+from fear, now boldly refused to give up his religion to purchase
+safety: he was therefore sentenced to be crucified, according to what
+the Lord had foretold to him long before; saying, "When thou shalt be
+old, thou shalt stretch forth thy hands, and another shall gird thee,
+and carry thee whither thou wouldest not." From histories of that
+time, we learn that St. Peter, not thinking himself worthy to die in
+the same manner as his blessed Lord and Master, begged that he might
+be fastened to the cross with his head downward: this must greatly
+have increased his sufferings for the time they lasted, though it
+probably caused him to die sooner. St. Peter was thus crucified at
+Rome with his head downward, A.D. 68, when Nero had been Emperor for
+fourteen years; and, as we believe, about two years after St. Paul's
+death; though some people think that St. Peter was put to death first.
+We cannot, of course be quite sure; but it is most probable as we have
+said, that St. Paul was beheaded A.D. 66, and that St. Peter was
+crucified A.D. 68. Nero died very soon after the crucifixion of St.
+Peter, and in the short space of one year, three different Emperors,
+Galba, Otho, and Vitellius, succeeded each other.
+
+We must now return to Jerusalem.
+
+
+
+
+Chapter XXXIV.--VESPASIAN SENT INTO JUDÆA.
+
+
+The decree of the Emperor giving Cæsarea Philippi to Syria, was no
+sooner known, than the Jews in all parts of Judæa took up arms.
+Agrippa happened at this time to be in Jerusalem, and he did his best
+to show the Jews the extreme folly of trying to fight against such a
+powerful people as the Romans, and begged and entreated of them not to
+rebel, and so bring misery upon themselves. Instead of listening to
+this wise and kind advice, the Jews were so enraged with Agrippa for
+giving it, that he was obliged to leave the city at once, to save
+himself from their violence. War now raged on every side, and fearful
+acts of cruelty were perpetrated by both parties. Thousands and
+thousands of Jews were massacred at Cæsarea, at Ptolemais, and even at
+Alexandria; and at Jerusalem, the soldiers of Florus put 3,500 to
+death in one day. The Jews acted in the same manner as far as they
+could, and murdered great numbers both of Syrians and Romans. Upon
+this general revolt of the Jews, Cestius Gallus the governor of Syria,
+marched with a large army into Judæa and Galilee; burning all the
+towns and villages in his way, and killing the inhabitants.
+
+Near Jerusalem he was met by a great number of Jews, who attacked him
+with such fury, that his whole army was in the greatest danger.
+Agrippa, who with a body of troops had joined Gallus, now again
+attempted to stop further bloodshed, and sent two of his officers to
+speak to his countrymen, the Jews, and propose terms of peace. The
+enraged Jews, however, killed one of the officers, whilst the other
+escaped wounded: Gallus then advanced with his whole army, defeated
+the rebellious Jews, and took possession of the lower parts of
+Jerusalem. Had he at once attacked the upper part of the city, and
+laid siege to the forts, it is probable that he would have taken the
+whole, and then the war must have ended. But, as a writer of that time
+says, "it seems as if God, being angry with the Jews, had determined
+that they should expiate their sin by the most severe suffering, and
+would not therefore allow the war to end so soon."
+
+Some say, Gallus was advised to retire by some of his own officers,
+who had been bribed to do so by Florus. However that maybe, Gallus
+suddenly went away with his army: his retreat gave the Jews fresh
+hopes, and they pursued him even to his camp at Gibeon, about six
+miles from Jerusalem: here, the Jews attacked the Syrians with the
+greatest fury, and killed more than 5,000 of them; whilst Gallus
+escaped by night.
+
+Leaving the history of this terrible war for a few minutes, we must
+speak of another Epistle to be found in the New Testament, where it is
+called "The General Epistle of Jude." The writer of this Epistle was,
+the "Judas (not Iscariot)" mentioned by St. John; whom St. Luke tells
+us (ch. vi.) was the brother of James; and he appears to have been the
+same person whom St. Mark (ch. iii.) calls "Thaddeus," and of whom St.
+Matthew (ch. x.) speaks as "Lebbeus, whose surname was Thaddeus."
+
+In the Gospels, therefore, we have four names for this Apostle, Jude,
+Judas, Thaddeus, and Lebbeus. The Book of Acts makes no mention of
+him. From other histories we have reason to believe, that this Apostle
+was a husbandman, or cultivator of the earth, and not a fisherman, as
+so many of the twelve were. After Jude became an Apostle, he, of
+course, followed the Lord as long as he lived; and then we have reason
+to believe that he went eastward, and preached the Gospel in
+Mesopotamia and other countries. He then returned to Syria, from
+whence he wrote his Epistle, about the same time as St. Peter wrote
+his First Epistle from Rome, that is, A.D. 66; just when Nero gave
+that decree concerning Cæsarea, that led to the war of which we have
+been speaking. St. Jude's Epistle is very short, and was written to
+warn the Christians in general not to listen to false teachers; but to
+take care to believe only such truths as had been taught by Jesus
+Christ and His Apostles. After writing this Epistle, it is supposed
+that St. Jude travelled again eastward, and preached the Gospel in
+Persia, where he suffered martyrdom.
+
+To return to the Jews: their defeat of Gallus made them more obstinate
+in their determination not to submit to the Romans, and they
+accordingly made very great preparations for carrying on the war with
+vigour. At this time all the Christians quitted Jerusalem. They
+remembered how Jesus had told His disciples, that when they should see
+Jerusalem surrounded with armies, and "the abomination of desolation,"
+they would know that the destruction of the city was near at hand, and
+that they must leave it, and take refuge in the mountains. The
+prophecy had now been fulfilled; for the armies of the heathen Romans
+had compassed or surrounded the city, and these armies were fitly
+called "the abomination of desolation," because they not only spread
+desolation and misery wherever they went, but they were abominable and
+hateful to the Jews, because on their standards and flags they had
+images and pictures of the false gods of the Romans, and also of their
+emperors, to whom, as well as to the gods, they offered sacrifices.
+
+The Christians, seeing that the time of which Jesus had warned them
+was now come, left Jerusalem, and crossing the river Jordan journeyed
+on about one hundred miles, and took refuge in a city called Pella,
+belonging to King Agrippa: the inhabitants of Pella were Gentiles.
+Nero, who was still alive when the Jews defeated Gallus, ordered
+Vespasian, one of his bravest and most skilful generals, to march at
+once into Judæa with a large army. Vespasian set to work to collect
+soldiers, and his son Titus went into Egypt to fetch from Alexandria
+two Roman _legions_, or "regiments," as we should call them. An
+immense army thus entered Galilee: one town after another fell into
+the hands of the Romans, and thousands of the Jews were slain. At
+Joppa, large numbers of the wretched inhabitants took refuge on board
+their ships, hoping thus to escape; but a violent storm dashed the
+vessels back upon the rocks; many of the people were drowned or
+crushed by the broken ships; and many, seeing no further hope of
+escape, killed themselves: such as did reach the shore, were
+slaughtered without mercy by the Romans. It is said that for a long
+space the sea was red with the blood of these poor creatures, and that
+not a man remained alive to carry these terrible tidings to Jerusalem.
+
+During this time Vespasian had taken prisoner a man, who is famous for
+having written a History of the Jews, and of the destruction of
+Jerusalem. This man, whose name was Josephus, was a Jew, born in
+Jerusalem, a few years after the Crucifixion of our Lord. When he was
+quite young he showed a great fondness for learning, and was so very
+clever and sensible, that when he was only sixteen years old, the
+Chief Priests and rulers often asked his advice. Josephus adopted the
+opinions of the Pharisees; and as he grew up he took an active part in
+the management of public affairs.
+
+When the wars broke out, Josephus showed so much knowledge and skill
+in military matters, that he was made governor, and acted as general
+of the Jewish armies.
+
+Amongst other places which the Romans besieged, was a small town
+called Jotapa, or Jotaphata. Josephus defended it for nearly two
+months, but at last the Romans took it, and slew all the inhabitants
+except Josephus and forty of his men who escaped, and took refuge in a
+cave. Some one told Vespasian where Josephus was concealed; and the
+Roman general sent to offer life and safety to him and his companions,
+upon certain conditions, which they might have accepted without any
+disgrace. Josephus wished to accept these terms; but when he spake of
+submitting to the Romans, his companions threatened to murder him.
+Determined not to live to become prisoners to the Romans, and
+unwilling to be guilty of the great crime of self-murder, these
+wretched people drew lots to decide who should kill his companion: in
+this way one fell after another, until one man only remained alive
+besides Josephus, who had of course taken no share in this
+transaction. Josephus easily persuaded his companion to submit to the
+Romans: Vespasian treated the Jewish general with the greatest
+kindness: he kept him with him more as a friend than as a prisoner,
+and often consulted him, and asked his advice.
+
+Mean time, Vespasian in one part of the country, and his son Titus in
+another, carried on the war with vigour; taking one city after
+another: in vain they besought the Jews to submit; these miserable
+people persisted in their useless resistance, and thus enraged the
+Romans, who treated them with great barbarity. Multitudes were
+destroyed, and a vast number were sold as slaves.
+
+After the whole of Galilee had been thus subdued, Titus joined his
+father at Cæsarea, and there their armies had a little rest.
+
+The troubles in Rome after the death of Nero, A.D. 68, prevented
+Vespasian having the means of carrying on the war with vigour; and
+indeed he was in no hurry to begin the siege of Jerusalem, because the
+Jews were daily rendering his task more easy, by fighting amongst
+themselves, and so wasting that strength which should have been kept
+to resist the enemy.
+
+The city of Jerusalem was at this time in a most dreadful state of
+confusion and tumult. The inhabitants were divided into two parties:
+one party, seeing that a continuance of war would totally ruin their
+country, wished to submit to the Romans; the other party, the Zealots,
+would not hear of submission; and as they were the worst of men, they
+committed the most horrid crimes, often under pretence of religion. No
+person's life was safe, and the whole city was distracted by acts of
+violence and cruelty. The leader of the party of Zealots within the
+city was a man named John; another man named Simon, of equally bad
+character, headed a party outside, and collecting a band of ruffians,
+encamped with them before the city. Some of the inhabitants of
+Jerusalem, who suffered severely from the tyranny of John, fearing
+that he would burn the city, unhappily determined to let Simon and his
+troops come in, by way of defending them against John. But this step
+only increased their miseries; for they now suffered from the
+violence and wickedness of two parties, instead of one. Thus a third
+party was formed in Jerusalem; and these three parties, instead of
+joining to defend themselves against the Romans, fought against each
+other, and many were killed, even in the temple, and before the very
+altar itself.
+
+
+
+
+Chapter XXXV.--DESTRUCTION OF JERUSALEM.
+
+
+We have said that after the death of Nero, A.D. 68, there were great
+troubles in Rome, where three different Emperors succeeded each other
+in the space of one year; but this state of things was put an end to
+in A.D. 69, when the Romans chose Vespasian to be their Emperor. The
+next year, the Emperor Vespasian sent his son Titus to force the
+rebellious Jews into obedience, and so put an end to this destructive
+war. Titus and his army marched towards Jerusalem, which to look at
+was a most magnificent and glorious city, though it had unhappily
+become the habitation of violence and all that is bad and wicked. The
+city was built upon two mountains, enclosed with walls, and surrounded
+by deep valleys. The walls were guarded by towers; and altogether the
+place was well able to resist the attacks of an enemy. But, instead of
+preparing to defend themselves, the Jews hurried on their own
+destruction; for at the very time when a formidable army was rapidly
+approaching the city, the contending parties within the walls were
+continually occupied in inventing new ways of destroying each other;
+and in their fury, they wasted and destroyed considerable quantities
+of provisions, of which they had afterwards great reason to repent.
+
+Although danger and misery now threatened the city from the factions
+within and the enemy without, multitudes of people unwisely crowded
+into it to keep the Passover; thus adding sadly to the general
+confusion and distress. Miserable indeed was the state of Jerusalem
+when, in the year A.D. 70, Titus marched towards it with a formidable
+army. The actual approach of the Romans, put a stop for the time to
+the fighting amongst the Jews; and joining together, they left the
+city, and forced Titus and his soldiers to leave their camp and retire
+to the mountains: but no sooner had the Jews thus obtained an interval
+of quiet, than their quarrels began again. In the mean time the
+Romans were making every exertion to prepare for the siege of
+Jerusalem, which was surrounded by three walls, one within another,
+with a good space between them, filled with buildings.
+
+Titus sent Josephus to speak to his countrymen, and offer them peace
+and safety if they would now submit and receive him into their city;
+but these offers were refused by the infatuated Jews. They were
+repeated with no better success; and after they had been several times
+rejected, the Romans made their first attack; and at length made a
+breach, or gap, in the first, or outermost, wall, and so entered into
+that part of the city, whilst the Jews retreated within the second
+wall.
+
+The Romans having encamped within the first wall, now attacked the
+second wall, and forced their way through that also: and the Jews
+retired within the third wall, many of them taking refuge in the
+temple and in the Fort Antonia. The greater part of the wretched
+inhabitants would now have submitted to the Romans, and given up their
+city; but the Zealots murdered all who ventured to speak of such a
+thing. The great numbers of people now shut up within the walls of
+Jerusalem, soon devoured the provisions, and added the horrors of
+famine to the other terrible sufferings of the Jews. The Zealots
+forced their way into the houses of all whom they suspected of having
+any food, and carried away whatever they could find. The nearest
+relations snatched food from each other, in the extremity of their
+hunger. Many of the starving Jews, who during the night ventured to go
+beyond the city walls, to collect roots and herbs, were seized by the
+Roman soldiers, and crucified in the morning: so that several hundreds
+were frequently seen at a time, suffering the same agony of body which
+had been endured by our blessed Lord Jesus Christ. It is impossible to
+describe what the Jews went through at this time. We shall remember
+that when they insisted on the crucifixion of Jesus, contrary to the
+wishes of Pilate himself, they had cried out, "His blood be on us and
+on our children"; and fearfully were they now punished for having shed
+His blood. Josephus, in his history of all that happened in Jerusalem
+at this time, writes: "Never did any other city suffer such woes, nor
+was there ever a more wicked generation since the beginning of the
+world."
+
+At length the Romans broke through the third, or inner, wall, and got
+possession of the Fort Antonia, and pursued the Jews into the temple.
+The Jews for a moment fled before their enemies; but the foremost
+soldier slipped upon the marble pavement and fell. Then the Jews
+turned, and killed him, and drove the rest of the soldiers back into
+the fort. Even now the Jews still refused to submit; and the temple,
+instead of being a place of worship, became a scene of battle and
+confusion.
+
+At this time, when the famine pressed sore upon all the people, a most
+horrible thing was done; for a mother killed her infant child, roasted
+it, and actually ate part of it! Titus was so shocked when he heard of
+this, that he declared that he would leave nothing but the ruins of a
+city, in which so horrible a crime had been committed. Again he
+attacked the temple, and got possession of the outer courts. He wished
+to preserve the temple itself, and gave orders for that purpose. But
+the Lord Himself had foretold the destruction of the temple, and a
+Roman soldier was the means of fulfilling this prophecy. Contrary to
+orders, this man threw a flaming brand, or stick, into one of the
+chambers: the flames quickly burst forth and spread on all sides: the
+Roman soldiers rushed into the sacred building, and all became a scene
+of plunder and murder.
+
+The once glorious temple was soon nothing but a heap of smoking ruins,
+in spite of all the efforts made by the command of Titus to stop the
+conflagration. This sad destruction of the second temple took place on
+the anniversary of that day upon which the first temple, built by
+Solomon, was destroyed by Nebuchadnezzar, 587 years before Jesus
+Christ came upon earth.
+
+Even whilst the temple was in flames, 6,000 people actually listened
+to an impostor, who led them to the roof of a part of the building,
+promising them a miraculous deliverance: they all of course perished
+in the flames. Thousands of Jews were now killed by the Romans, and
+every building in the city, excepting a few towers, was burned.
+
+In this dreadful war, the greater part of the Jewish people perished:
+many of the rest were sold as slaves, and nothing could be more
+wretched than the state of all who were left. Jerusalem has ever since
+been "trodden down," or oppressed, by the Gentiles; and the Jews have
+remained in such a state as constantly to remind us of the prophecy of
+Moses (Deut. xxix.), where it is written, "Even all nations shall say,
+Wherefore hath the Lord done thus unto this land? What meaneth the
+heat of this great anger?" The answer is given to us, "_Because_ they
+have forsaken the covenant of the Lord God." Let us ever bear this in
+mind, and not provoke God by _our_ sins, to punish us as He punished
+the descendants of His chosen people, the Children of Israel.
+
+Titus commanded the whole city and its walls to be destroyed. This was
+done so completely, that not one stone was left upon another, as the
+Lord Himself had said.
+
+When Titus saw how strong the walls and forts of the city were, he
+made a remark worthy of a Christian; saying, "We have fought with the
+assistance of God: it was God Who drove the Jews out of these
+fortifications; for what can the hands of men, or the force of
+machines, effect against these towers?"
+
+After the destruction of Jerusalem, Titus went back to Rome, taking
+with him Josephus, to whom Vespasian gave the freedom of the city and
+a pension. Josephus immediately set to work to learn the Greek
+language, in which he wrote his History of the Wars of the Jews and of
+the Destruction of Jerusalem. He died A.D. 93, at the age of
+fifty-six: but we are now speaking of the year A.D. 70, when Titus
+took him to Rome.
+
+The Roman Senate decreed a Triumph to Titus and Vespasian. "A Triumph"
+was a grand procession, in honour of a general who had gained some
+great victory. A magnificent car was provided to convey the person for
+whom the honour was intended: his army, partly before, partly behind
+the car, marched with flags and banners, to the sound of music: any
+prisoners who had been taken in the war were made to follow the car,
+chained two and two together; and if any valuable spoils had been
+taken from the enemy, they were carried in the procession. In short,
+everything was done to make the Triumph a very grand affair; and it
+was considered the greatest honour that could be bestowed upon a
+military leader: it often cost an immense sum of money. The Senate now
+decreed, that a Triumph should take place in honour of Titus and
+Vespasian, who were to share the chariot provided for the occasion.
+Amongst the beautiful things carried in this procession, the most
+remarkable were the golden candlestick, and other precious things
+saved from the temple at Jerusalem: also the volume, or Book of the
+Law of Moses, which was indeed deserving of the greatest respect,
+though the heathens did not know its real value.
+
+In remembrance of the great deeds of Titus, a marble arch was erected
+at Rome, not far from the Forum. On the inside of the archway are
+carved representations of the golden candlestick, and of many other
+things brought from Jerusalem. This arch, called "The Arch of Titus,"
+still stands in Rome; and not one of the Jews, of whom there are now
+many thousands living in Rome, will ever pass under this archway,
+because it reminds them of the destruction of their once glorious
+temple, and of the ruin of their nation.
+
+When Jerusalem was destroyed, there still remained in the almost
+desolate land of Judæa three strong castles, which resisted the
+Romans. Two were soon taken; but the third was so very strong both by
+nature and art, and was so well defended by a man of great courage,
+called Eleazer, that for some time the Romans could not succeed in
+getting possession of it. At last they built a high wall round it, so
+that no one could come out or go in: they then set fire to the gates,
+and prepared to storm, or attack, the castle the next day. The Jews
+now saw that there was no hope of defending the fortress, or of saving
+their own lives; and Eleazer therefore persuaded the garrison to burn
+all their valuable stores, kill the women and children that were with
+them, and then destroy themselves. Ten men were chosen to murder all
+the rest: after they had done this, they killed each other; and the
+last man who was left set fire to the place, and then killed himself.
+The next day, when the Romans were preparing to climb the walls, two
+of the women who had hid themselves, and so escaped being murdered,
+came forth, and told all that had happened.
+
+
+
+
+Chapter XXXVI.--ST. JOHN'S WRITINGS.
+
+
+After the terrible event which has just been related, the Jews who
+still remained in the land, ceased for a time to oppose the Romans. It
+was the submission of despair; for they felt that they had no power to
+resist, and ruin and desolation surrounded them on all sides. The once
+flourishing fields and plains of Judæa were covered with dead bodies;
+most of the celebrated cities were merely heaps of ruins. All the
+fighting men were removed from Jerusalem, and only some women and old
+men were allowed to take up their abode amongst the ruins of their
+beloved city.
+
+The Emperor only allowed the Jews to observe the forms of their own
+religion, on condition of their paying to the Temple of Jupiter
+Capitolinus, one of the heathen deities, the tax hitherto paid by
+every Jew for the service of the Temple, or House of the Lord. Ever
+since Judæa had been made a Roman province, the Jews had been allowed
+to collect their own taxes: the annual tribute to the temple they
+looked upon as an offering to God, Whose subjects they were. The
+Emperor now, in their opinion, usurped the place of God; and this was
+a great affliction to the Jews; whilst the use to which the tax was to
+be put, and the severity exercised in collecting it, made these
+unhappy people feel it to be an intolerable disgrace and burden.
+
+Vespasian died nine years after the destruction of Jerusalem, A.D. 79,
+and his son Titus became Emperor. Titus reigned for only two years,
+and was succeeded by his brother Domitian, A.D. 81.
+
+We have reason to believe that only one of the Apostles was alive when
+Titus took Jerusalem: this was St. John, the disciple "whom Jesus
+loved." As the Bible tells us nothing concerning this holy man, during
+the time that St. Paul was journeying about, we cannot be sure as to
+what he was doing; but he is supposed to have remained in his native
+land, and probably in Jerusalem itself, till he saw the city compassed
+by foreign soldiers, and beheld the other signs of its approaching
+ruin, as foretold by his Divine Master. Then it is believed, that St.
+John travelled through Parthia, India, and Arabia; and also founded
+Churches at Smyrna, Pergamos, Thyatira, Sardis, Philadelphia,
+Laodicia, and other places in Asia Minor; after which, he passed some
+time at Ephesus. There is a story that he afterwards went to Rome, and
+was, by the order of Domitian, who persecuted the Christians most
+cruelly, thrown into a large vessel of boiling oil. But instead of
+dying in tortures, as was expected, the Lord preserved him, and he
+came out unhurt. We may well believe this story, though we cannot be
+quite sure that it is true. After this, Domitian banished the Apostle,
+now a very old man, to the island of Patmos, in the southern part of
+the Archipelago. At Patmos, the Lord sent St. John a most wonderful
+vision; and his account of it forms part of the New Testament, where
+it is called "The Revelation of St. John the Divine": it is also
+called the "Apocalypse." "Revelation" means some hidden secret thing
+made known. "Apocalypse" comes from a Greek word, meaning the same as
+Revelation.
+
+The Apocalypse is a book of prophecies, revealing and foretelling in
+mysterious language, events which are to happen even to the end of the
+world. It is of course very difficult to understand any of the
+prophecies in this book, and quite impossible to do so perfectly; but
+like every other part of Scripture, it teaches men to be holy. In the
+first chapter of this book, St. John tells us himself, that this
+Revelation was made known to him in the isle of Patmos, to which he
+had been banished on account of his religion.
+
+Domitian persecuted the Jews as well as the Christians; and great
+numbers of both were put to death by this tyrannical and wicked
+Emperor, who proposed to destroy all the descendants of David, lest
+any one of them should attempt to become king of Judæa. Some grandsons
+of the Apostle Jude, or Thaddeus, who was of the family of David, were
+brought before the Emperor; but on being asked concerning the kingdom
+of Christ, they declared that it was a spiritual, not a temporal
+kingdom; and as they were very poor, and could only by the hardest
+labour contrive to support themselves, and pay the tax demanded by the
+Romans, he spared them, as persons who were not to be feared. Some of
+the Jews, who had retired to Alexandria, had endeavoured to get up a
+disturbance there; but the Jews, who had long lived quietly in that
+city, fearful of the consequence of any revolt, gave up their
+seditious countrymen to the Romans, who put them to death: they were
+obstinate to the last, and even their children suffered the greatest
+tortures, rather than acknowledge the Roman Emperor to be their
+master. Such conduct, however mistaken it may have been, sets a good
+example to Christians in every age. These Jews believed that to submit
+to the Roman Emperor was contrary to their duty to God; and therefore
+they bore any sufferings rather than do it. Let us ever be ready and
+willing to suffer, rather than do anything which we believe to be
+contrary to our duty to God.
+
+The Emperor Domitian, displeased with what had happened in Alexandria,
+ordered the temple which had been built in that city to be shut up;
+lest, under pretence of public worship, the Jews of that place should
+meet there and plot rebellion.
+
+Domitian died A.D. 96, and was succeeded by Nerva, who immediately
+set St. John at liberty: the Apostle at once left Patmos, and went
+into Asia Minor, where he wrote the account of the wonderful Vision or
+Revelation made to him in that island. Very soon afterwards, St. John
+wrote the three Epistles called by his name.
+
+The First of these Epistles is not addressed to any persons in
+particular; but was written to warn all Christians not to listen to
+the false teachers, who were then leading many into serious error.
+Some of these false teachers, pretended that Jesus was not really man;
+and that, as He had no real body like ours, He did not really suffer
+crucifixion. Others, on the contrary, taught that He was _only_ man.
+Both doctrines were equally fatal to the hopes of Christians: if Jesus
+Christ did not share our human nature, He could not atone for the sin
+of man; if He were only man, however free from sin Himself, He could
+not atone for the sins of His fellow mortals. Thus a firm belief in
+Jesus Christ as _God and Man_, is absolutely necessary for all who
+look for salvation through Him. Another set of false teachers taught,
+that those who believed themselves to be justified by faith, and so
+freed from the restraints of the Levitical Law, might sin without fear
+of punishment. St. John cautions all Christians not to be led away by
+these, or any other false doctrines; and he shows them how very
+different they are from the truths contained in the Gospel as taught
+by Jesus Christ, and fully explained by His Apostles. St. John, in
+this Epistle, speaks much of the love of God towards His creatures,
+and of the duty of all men to love Him and their fellow creatures for
+His sake.
+
+The Second Epistle of St. John was probably written from Ephesus, his
+usual abode at this time. This Epistle is addressed to some particular
+lady, to warn her and her children not to listen to the dangerous
+doctrines of false teachers.
+
+The Third of St. John's Epistles is written to a man named Gaius, who
+is supposed to have been converted by the Apostle, who therefore
+speaks of him as one of his children: a very usual figure of speech
+with teachers, respecting those whom they converted. In this way St.
+Paul calls Timothy his "son." In the Acts of the Apostles, and in the
+Epistles, we meet with the name of Gaius five times; and four
+different persons seem to be meant. Gaius, of Macedonia (Acts xix.);
+Gaius, of Derbe (Acts xx.); Gaius, whom St. Paul baptized at Corinth
+(1 Cor. i.), and who lodged that Apostle in his own house at Corinth
+(Rom. xvi.); and this Gaius, to whom St. John writes his Epistle;
+whether he was one of those already mentioned, we cannot know.
+
+The object of this Epistle from St. John, seems to have been to praise
+Gaius for his steady faith, and for having shown kindness to some
+Christian strangers, who had passed through the place where he lived:
+at the same time, St. John cautions him to have nothing to do with a
+teacher named Diotrephes, who had denied St. John's authority, and set
+himself up as the head of a party, in opposition to the Apostles.
+
+St. John entreats Gaius to do, what may equally apply to each one of
+us, for he says, "Follow not that which is evil, but that which is
+good." He also recommends to him Demetrius, of whom we know nothing,
+except that he was a good man. This letter to Gaius is very short,
+because, as St. John writes, he hoped shortly to meet and talk to him.
+
+St. John spent the last years of his long life at Ephesus, and there,
+about A.D. 99, he wrote that very valuable and beautiful portion of
+Holy Scripture known to us as "The Gospel according to St. John." When
+St. John wrote, he was of course well acquainted with the Gospels of
+St. Matthew, St. Mark, and St. Luke, and also with the Book of Acts,
+for they had all been written many years before this time. He does
+not, therefore, repeat much of what they tell us, but gives an account
+of many things which they do not mention; and repeats especially much
+of what his blessed Lord said at different times to His disciples.
+There was a good reason for this.
+
+Even by this time, many errors had crept into the Christian Church, as
+has already been said, when speaking of St. John's First Epistle.
+
+St. John, therefore, wrote his Gospel to correct these errors, and to
+show all men, that Jesus Christ was truly and indeed the Son of Man
+and the Son of God: the Word that was from the beginning with God, and
+was God, and was made man, that He might suffer for us.
+
+The Gospel of St. John completed the Canon of Scripture; that is,
+those writings which are undoubtedly written by inspiration of God,
+and are, therefore, to be the general rule of Christian faith and
+practice.
+
+
+
+
+Chapter XXXVII.--THE DEATH OF ST. JOHN.
+
+
+St. John was nearly 100 years old when he wrote his Gospel: he had
+spent a long life in preaching and exhorting, and we are told that,
+when his great age prevented his continuing his active labours, he
+used to be carried into the public assemblies of the Christians, in
+order to repeat his exhortation, "Little children, love one another":
+words constantly repeated in some shape or other, in the writings of
+this Apostle, who also dwells much upon the love of Christ for man, as
+a reason why men should love Him, and love each other for His sake.
+Let us try to obey the precept, "Love one another"; remembering that
+St. John also says, "Love not in word neither in tongue, but in deed
+and in truth"; that is, do not talk about your love, but show it by
+your actions. Love to Christ must show itself in obedience; love to
+man for His sake, by kindness to every fellow creature, and by doing
+all the good we can to them, whether they are kind to us or not.
+
+St. John died quietly at Ephesus, about A.D. 100: his faith and love
+were great, therefore his death was peaceful and happy; for he felt
+that he was now going home to his beloved Master, Whom he had
+faithfully served for many years on earth.
+
+A century, or space of 100 years, had now passed since the birth of
+Jesus Christ: at the time of that event, the inhabitants of the world,
+with the exception of the Jews, were Heathens or Pagans; who, in their
+total ignorance of an Almighty and Holy God, gave themselves up to
+follow their own sinful inclinations, and were guilty of every sort of
+wickedness and vice. The Jews, though still retaining a nominal
+observance of the Law of Moses and the worship of One True God, had
+strangely forgotten and forsaken the religion, so long the glory of
+their nation. Thinking more of temporal than of spiritual things, they
+wilfully misunderstood the writings of the prophets, and looked for a
+temporal king in the promised Messiah: those who dared to hold a
+different opinion, were treated with contempt.
+
+The two sects of Sadducees and Pharisees, though in other matters
+opposed to each other, equally set at naught the holiness of heart and
+life commanded by the Law of Moses. The Sadducees, denying the
+possibility of a future life, laughed at the idea of denying one's
+self any gratification here, from the fear of punishment hereafter.
+The Pharisees, passing by the Moral Law, which it did not suit them to
+keep, taught, that a strict observance of the Ceremonial Law, and of
+the traditions handed down from father to son, would secure the favour
+of God.
+
+Thus Sadducees and Pharisees both destroyed all true religion; that
+is, all devotion of the heart to God, producing holiness of life.
+
+The consequence of this was, that the knowledge and love of God were
+daily growing less amongst the Jewish people, and rapidly ceasing to
+have any effect on their motives and actions. So that, both as
+regarded Jews and Gentiles, it might truly be said, "The whole world
+lieth in wickedness."
+
+The doctrines and precepts of our blessed Lord, were meant to make man
+hate and renounce all sin and wickedness; to show him the necessity of
+self-denial, and of holiness in thought, word, and deed; and to set
+before him that love towards God, which was to be the motive and
+principle to govern all his actions.
+
+Thus, wherever the Gospel was received, a great change at once took
+place; and the close of the first century, found the world in a very
+different condition from that, in which it had been at the beginning.
+Mankind must now be considered as divided into three classes: First,
+the Heathen, who, in addition to all former wickedness, now added a
+spirit of hatred and persecution towards those who rejected their
+false religion, for the Truth as is in Jesus. Second, the Jews, who,
+in spite of all the miseries they had gone through for their rejection
+of Jesus Christ, still clung to the Law of Moses; hating the Heathen,
+but above all, hating the followers of Jesus with an increasing
+hatred. The third class comprehended all, who, by the mercy of God,
+had been brought out of either of the other two classes, to be sincere
+and faithful followers of the precepts and examples of the Holy Jesus.
+This class, called Christians, already contained a very large number
+of persons of all ages and sexes; and their number was increasing
+daily, by fresh converts from amongst the Gentiles.
+
+Thus, by the close of the first century, the Church of Christ was so
+firmly established upon earth, as to defy all the efforts made to
+overthrow it.
+
+Even during the first century the Christians suffered persecution; and
+many of them were put to death, because they would not give up their
+belief in Jesus, and act contrary to His precepts. This cruel
+persecution of the Christians continued during the second and third
+centuries; sometimes with greater, sometimes with less severity. But
+it has been truly said, that "the blood of the martyrs is the seed of
+the Church"; for numbers, seeing their holy lives, and then witnessing
+the wonderful manner in which they were supported to bear the most
+exquisite tortures rather than give up their religion, felt that there
+must be some sure and strong foundation for such faith and
+steadfastness, and were thus led to become Christians themselves; and
+by their future conduct and martyrdom they again, in their turn,
+brought others to join the Church of Christ, which thus extended
+itself rapidly on all sides.
+
+Before the close of the second century, Christianity had been
+established as the religion of the Britons; but how, or by whom, it
+was brought into our island, we do not know: it seems very probable
+that, during the long interval in which we know nothing of St. Peter's
+movements, he came to Britain, and established the Church which has
+ever since existed here.
+
+In reading of the martyrs, we should remember that they, knowing that
+the favour of God was the only thing worth having, were willing to
+suffer and die in order to obtain it; trusting to the Lord to give
+them a happy issue out of all their sufferings. They did not trust in
+vain. We must also recollect, that the religion of the martyrs was no
+sham; no system of outward forms, but an entire devotion of the whole
+heart and life to God; and that the same devotion is required of
+Christians now. If we are not now called upon to suffer martyrdom, we
+are called upon to give our hearts to God; and show our Faith, by
+denying ourselves in everything contrary to His Will, whatever pain or
+difficulty we may have in doing so.
+
+Do we do this?
+
+The Jews, who outlived the destruction of their city and temple,
+sought refuge in different parts of the world. Many went into Egypt,
+where there was a Jewish colony, that had been established in the time
+of Alexander the Great. Others fled to Cyrene, another part of Africa.
+A large number removed to Babylon, and joined their brethren who had
+remained from father to son in that country, instead of returning to
+Jerusalem when the decree of Cyrus permitted them to do so. Some took
+refuge in Persia and other Eastern countries.
+
+By degrees, these Jews formed a regular system of government for
+themselves.
+
+They were divided into Eastern and Western Jews. The Eastern Jews were
+those who settled in Babylon, Chaldæa, Assyria, Persia, and the
+adjacent countries. Those who remained in Judæa, or took up their
+abode in Egypt, Italy, and other parts of the Roman dominions in
+Europe, were called Western Jews. In the course of time, these two
+parties each chose some distinguished person as their head, or chief.
+The chiefs of the Eastern Jews were called "Princes of the Captivity";
+and those of the Western Jews, were simply styled "Patriarchs."
+Gradually these chiefs obtained more and more influence and authority
+amongst their fellow countrymen in all matters. Both parties of Jews
+also founded schools, that the children might be fully and carefully
+instructed in all the doctrines and practices of their religion. But
+these things were done gradually during a long course of years, one
+step leading to another; for naturally, on their first dispersion
+after the destruction of Jerusalem, their whole attention was turned
+to securing a safe asylum, where they might worship God after the
+manner of their fathers--as far, at least, as they could do so; but
+the destruction of the Temple had rendered it impossible to keep the
+feasts and offer the sacrifices, so strictly enjoined by the Law of
+Moses.
+
+The impossibility of obeying the precepts of their religion, should
+have made the Jews more ready to listen to those, who declared that
+the promised Messiah had indeed come; and that therefore, the Old
+Dispensation contained in the Law of Moses was at an end.
+
+As Scripture history closes before the destruction of Jerusalem, all
+that has been said regarding that and subsequent events, has been
+gathered from other histories; and all that has been related
+concerning the latter days of some of the Apostles, has been supplied
+in a similar way. It will be well now to give a short account of the
+labours and deaths of such of the Apostles as have not been already
+mentioned; only remembering, that whilst we have every reason to
+believe such accounts are true, we cannot feel certain, as we do in
+regard to all the facts related in the Holy Scriptures.
+
+Taking, then, "the names of the twelve Apostles" as given by St.
+Matthew (x. 2, &c.), we have "first, Simon, who is called Peter." Of
+him we have heard much in the course of our Lord's life, and during
+the time of which the Book of Acts gives us the history: and we have
+also spoken of what he is believed to have done after that period, and
+of his martyrdom. Of "Andrew his brother," we only know that he was
+also a fisherman, and that he was a disciple of John the Baptist, with
+whom he was standing when the Baptist said of Jesus, "Behold the Lamb
+of God." Andrew, nothing doubting, at once sought an interview with
+Jesus, and then went to find, his own brother Simon, giving him the
+joyful news, "We have found the Messias." Andrew became afterwards one
+of the constant followers of our Lord, chosen to be Apostles; and his
+name is mentioned two or three times in sacred history.
+
+From other sources we learn, that after the Ascension of our Lord,
+St. Andrew travelled to Byzantium, now called Constantinople, and
+there founded a Church; and that he also preached the Gospel in the
+Crimea. But he ended his life in Greece, under the following
+circumstances: St. Andrew was preaching at a place in Achaia with
+great success, when Ægeas, the pro-consul or Roman governor of the
+province, came there, and was greatly enraged to find that multitudes
+had already been converted from Heathenism to Christianity: he
+therefore told the Apostle, that he should be crucified unless he
+would himself offer a sacrifice to the heathen gods. This St. Andrew
+of course refused to do, and he was put into prison; but the people
+were so angry at this, that they would have rescued him by force, had
+he not begged them not to do so; telling them that he was quite ready
+to suffer martyrdom, if such was the will of God. It is said, that
+amongst other miracles performed in the name of Jesus by St. Andrew,
+he had healed the wife and the brother of Ægeas of diseases; and that
+both had, in consequence, become Christians. This made the pro-consul
+still more furious; and, in his rage, he ordered St. Andrew to be
+severely scourged by seven men, before he was put to death. He was
+tied to a cross of the shape of the letter X; and it is said that he
+hung upon it for two days, during which, in the midst of his agony,
+he continued to instruct and exhort the people. After his death, his
+body was embalmed and buried with all honour, at the expense of a
+noble lady, named Maximilla. We are told that, 300 years later, St.
+Andrew's body was taken to Constantinople by the Emperor Constantine,
+who had become a Christian, and buried in a church which the Emperor
+had built in honour of the Apostles.
+
+In after times, St. Andrew came to be looked upon as the patron Saint
+of Scotland.
+
+A cross, the shape of that upon which St. Andrew was crucified, is
+always called a St. Andrew's Cross.
+
+
+
+
+Chapter XXXVIII.--THE APOSTLES.
+
+
+The next on the list of the Apostles, are "James the son of Zebedee,
+and John his brother." Both of these have been already mentioned: the
+Scripture tells us, that St. James the elder, the brother of St. John,
+was killed with the sword by Herod Agrippa.
+
+St. John, as we have heard, survived the destruction of Jerusalem; was
+banished for some years to the island of Patmos; and finally died a
+natural death at Ephesus.
+
+"Philip and Bartholomew" are the next upon our list; and throughout
+their lives they seem to have been intimately connected with each
+other. Philip's name is mentioned two or three times in Scripture. He
+was no sooner called to be a follower of Jesus, than, as we are told,
+"he findeth Nathanael (or Bartholomew), and saith unto him, We have
+found Him of whom Moses in the law and the prophets did write, Jesus
+of Nazareth, the son of Joseph." Or, in other words, that they had
+found out, that Jesus of Nazareth the reputed son of Joseph, was, in
+truth, The Messiah, of whom Moses and the prophets had written.
+
+After the Lord's Ascension, Philip is supposed to have preached the
+Gospel in some parts of Asia, and then to have suffered martyrdom in
+Phrygia. It is said, that coming to a place where the inhabitants were
+the grossest idolaters, Philip, greatly distressed at their condition,
+prayed constantly for them; at the same time labouring to convince
+them of the folly of their present worship, and telling them of the
+true God, and of His Son Jesus Christ. The Lord so blessed Philip's
+efforts, that many of his hearers turned from idolatry and became
+Christians. This success, stirred up the opposition and persecution of
+the heathen magistrates, who accordingly seized the Apostle, put him
+in prison, caused him to be unmercifully scourged, and afterwards
+crucified. It is said, moreover, that whilst hanging on the cross, he
+was stoned to death; and that then, such a violent earthquake took
+place, as greatly alarmed all the people; and that many, in
+consequence, repented of their idolatry and wickedness, and turned to
+God.
+
+Bartholomew, or Nathanael, could not at first believe that Jesus of
+Nazareth was the promised Messiah, but after acting according to
+Philip's advice, of "Come and see," he cordially acknowledged Jesus
+Christ to be the "Son of God, the King of Israel." After our Lord's
+Ascension, this Apostle is said to have laboured amongst the savage
+tribes of Abyssinia, then called Ethiopia; and we are told, that 100
+years afterwards, a missionary who went to preach the Gospel in those
+parts, found a copy of St. Matthew's Gospel, which was said to have
+been left there by Bartholomew. Bartholomew was in Phrygia with
+Philip, when the latter was put to death: and it is said that he was
+also fastened to a cross, but that the heathens were so alarmed by the
+earthquake, that they took him down, and set him at liberty. After
+this, he is said to have preached in various parts of Asia Minor,
+ending with Armenia, where he was seized by the idolatrous governor,
+and treated with the greatest cruelty; he was beaten to the ground
+with staves; crucified head downwards; then taken from the cross,
+flayed, and finally beheaded.
+
+Thomas, the next on the list of Apostles, is well known to us for his
+doubts as to the reality of the Resurrection--doubts mercifully
+removed by the Lord Himself. After the Ascension, Thomas is said to
+have laboured in Judæa, Parthia, Medea, Persia, and other countries,
+until he reached India. Here he was at first afraid of venturing
+amongst the dark-coloured and cruel heathens, who inhabited the
+country; but being encouraged by a vision, he fearlessly journeyed on
+into the country, and was most successful in bringing the people out
+of the darkness of Paganism into the light of the Gospel. The Brahmins
+or priests, however, were much opposed to him: at a certain town he
+began to build a place of worship for the Christians, and Segamo, the
+prince of the country, persuaded probably by the Brahmins, forbade him
+to go on with it. Thomas, however, by the help of God, performed
+several miracles, which so convinced Segamo of the truth of all his
+doctrines, that he himself became a Christian, and allowed the
+building to be continued. The idolatrous priests now saw that their
+religion was in great danger, and therefore, watching for a convenient
+opportunity, they came upon Thomas in a quiet spot, to which he had
+gone to pray, and shot him with their arrows. Having thus disabled the
+Apostle, the Brahmins stoned him, and finally ran a lance through his
+body. The dead body of Thomas was carried by his disciples to the
+church which he had just completed, and there buried. About 1,500
+years afterwards, when the Portuguese first made their way to India,
+they found upon the Malabar coast many Christian families, who called
+themselves "St. Thomas's Christians"; being descendants of those, who
+had been converted from Paganism to Christianity, by this Apostle.
+
+Matthew's name stands next on the list of the Apostles; he has already
+been spoken of, as far as the Scriptures make mention of him; and also
+as the writer of the first of the four accounts of our Saviour's life
+and death. We neither know what this Apostle did after our Lord's
+Ascension, nor how he died; but there is a tradition that he was
+murdered in Ethiopia, where by his teaching, and the miracles he was
+enabled to perform, he had been the means of converting multitudes
+from Heathenism to Christianity.
+
+"James the son of Alphæus, and Lebbæus, whose surname was Thaddæus,"
+now come under consideration. They were brothers; two of the sons of
+Mary, sister to the Virgin Mary, and of Cleophas one of the disciples
+to whom, after His resurrection, the Lord appeared on the way to
+Emmaus. This James, distinguished as "the Less," has already been
+spoken of as Bishop of Jerusalem, and his death has also been
+mentioned (p. 351).
+
+Lebbæus, also called Judas and Jude, was, as has been said, the writer
+of an Epistle. No ancient writer gives any account either of his
+labours after the Lord's Ascension, or of the manner of his death.
+
+Of "Simon the Canaanite," whose name stands next on our list,
+Scripture tells us nothing, except that he was also called "Simon
+Zelotes." "Zelotes" means full of zeal and eagerness; and the name was
+probably given to this Apostle, on account of his great zeal and
+earnestness in the service of his Master. The term "Canaanite" seems
+to be derived from a Hebrew word, which also means zeal. After the
+Ascension, Simon is said to have preached the Gospel amongst some of
+the barbarous nations in Africa; and then to have gone westward,
+finally reaching Britain, where he was crucified, probably by the
+Romans.
+
+The last on the list of Apostles is Judas Iscariot, whose surname, it
+is thought, is merely derived from the place of his birth. Of him it
+is unnecessary to speak now. The mention of Judas Iscariot naturally
+reminds us of him who was afterwards chosen to fill the place, "from
+which by transgression he fell."
+
+Matthias, chosen after the Ascension to complete the original number
+of Apostles, was one of those disciples "which had companied with the
+Apostles, all the time that the Lord Jesus went in and out among
+them." Beyond this, Scripture says nothing about him; nor do any
+ancient writers tell us how long he laboured in the holy office to
+which he was appointed; but it is said, that he was finally put to
+death by some amongst whom he was preaching.
+
+No sketch of our Lord's Apostles would be complete without some notice
+of Paul and Barnabas; who, though not called to be Apostles until
+after the Ascension, laboured zealously in that sacred ministry. St.
+Paul has already been spoken of most fully, and frequent mention has
+been made of St. Barnabas, up to the time of his separation from St.
+Paul, after which the Book of Acts contains no account of him: but in
+one of his Epistles, St. Paul writes of him in such a manner, as shows
+that though for the moment "the contention between them was so sharp
+as to part them asunder," it had not caused any real coolness or
+estrangement. Another proof of this, is found in the fact, that St.
+Mark afterwards became a devoted attendant upon St. Paul, by whom he
+was highly valued. St. Mark was with the Apostle whilst he was a
+prisoner in Rome.
+
+Of the labours of St. Barnabas after his separation from St. Paul, we
+have no certain account anywhere: in the end he is said to have been
+stoned.
+
+Before closing this chapter, it seems well to take notice of St. Luke
+and St. Mark, who, though not Apostles, are, as writers of the Gospel,
+entitled to the respect and gratitude of all who value the holy
+Scriptures.
+
+There is, however, little to add to what has been already said of
+them.
+
+Luke, by birth a Jew, and probably a native of Antioch in Syria, was a
+physician, who became a convert to the religion of Jesus. He is said
+to have been one of the seventy disciples, sent out on one occasion,
+"two and two before his face into every city and place, whither he
+himself would come." This is very probable, although, as he is not
+once named in any of the Gospels, we cannot be sure.
+
+From St. Luke's own account in the Book of Acts, we find that he went
+with St. Paul on his first voyage to Macedon. At Philippi, he seems to
+have left the Apostle; why we know not, but perhaps St. Paul sent him
+on some mission. It is not unlikely that he remained in that country;
+but during St. Paul's second journey, he rejoined him, and sailed with
+him from Philippi. For the next five years, St. Luke continued with
+St. Paul: this brings us to the release of the Apostle from his
+confinement in Rome. Here ends any certain account of St. Luke. It is
+said that he then went into Achaia, and afterwards preached the Gospel
+in Africa. As no ancient writers mention his having suffered
+martyrdom, it is probable that he died a natural death.
+
+If the Evangelist St. Mark was, as there is every reason to believe,
+the same "Mark whose surname was John," he was nephew to Barnabas. We
+first hear of him in Scripture, as going from Antioch to Jerusalem
+with Barnabas and Saul; and then accompanying them on a journey, but
+leaving them unaccountably at Perga; in consequence of which, St. Paul
+afterwards refused to take him with them on another journey, thus
+causing the contention already mentioned. "Barnabas, taking Mark,
+sailed to Cyprus." It is said that St. Mark was with St. Barnabas at
+the time of the latter's death, and received his dying commands to go
+without delay to St. Paul, by whom, as has been already said, he was
+well received. What his ultimate fate was, we know not.
+
+It may not be amiss to mention, before we take leave of the immediate
+followers of our Lord, that in pictures, the four Evangelists are
+distinguished by certain signs or symbols. St. Matthew is simply a man
+with a pen in his hand; St. Mark is accompanied by a Lion; St. Luke by
+an Ox; and St. John by an Eagle.
+
+
+
+
+PART III.
+
+
+
+
+Chapter I.--THE JEWS TO THE TIME OF THE EMPEROR ADRIAN.
+
+
+The history of those chosen by the Lord to be His peculiar people, has
+now been traced for more than two thousand years, from the Call of
+Abraham, B.C. 1921. For the two centuries immediately following that
+event, we have the history of Abraham's descendants, Isaac, Jacob or
+Israel, and the twelve sons of Israel, or Patriarchs, as they are
+called, from being the fathers of all the tribes of Israel. Israel and
+his sons and grand-children, to the number of sixty-six persons, went
+down, B.C. 1706, into Egypt, where Joseph then was, having been sold
+as a slave about twenty years before.
+
+During the next 300 years, the descendants of Israel multiplied so
+wonderfully that, in B.C. 1491, 600,000 men, besides women and
+children, went out of Egypt under the guidance of Moses.
+
+The giving of the Law, Ceremonial and Political, as well as Moral,
+established the chosen people of God, as a Church and Nation.
+
+Forty years of wandering in the wilderness brought the Children of
+Israel to the eastern banks of the Jordan, B.C. 1451. The Bible then
+relates how, under the command of Joshua, the Jordan was crossed, and
+the heathen wonderfully driven out of the land, which the Lord had
+promised to give to Abraham and his descendants, for a possession.
+
+For forty-six years, the Children of Israel were ruled by Joshua and
+the elders who outlived him. For the next 300 years, they were
+governed by Judges, raised up by the Almighty at different times, as
+they were needed. In B.C. 1095 the Children of Israel were bent upon
+having a king, and Saul was accordingly crowned, and reigned for forty
+years. During the next eighty years, the kingdom flourished under
+David and his son Solomon; the latter of whom built the glorious
+Temple, dedicated to the service of the Lord with much ceremony, B.C.
+1004. It had taken eight years to build.
+
+The division of the country into the two kingdoms of Judah and Israel,
+under Solomon's son Rehoboam, took place B.C. 975. One king succeeded
+another more or less quickly, until the sins of kings and people led
+to the destruction of the kingdom of Israel by Shalmaneser, king of
+Assyria, B.C. 721; and to the burning of Jerusalem and of the Temple,
+B.C. 587, when Nebuchadnezzar carried the inhabitants of the kingdom
+of Judah into a long captivity in Babylon. Some years before, in B.C.
+606, this same Nebuchadnezzar had carried away many of the children of
+Judah; and from _this_ date the Captivity, which lasted seventy years,
+is reckoned to have begun. The seventy years expired in B.C. 536; and
+Cyrus, king of Medea and Persia, having conquered the Babylonian
+Empire, gave the children of Judah leave to go back into their own
+land, showing them much kindness upon the occasion. The Jews, as they
+were now called, returned in great numbers to Judæa; though many of
+them still, by their own choice, remained in the land where they had
+been born and bred.
+
+The Jews who did return, had great difficulties to overcome; but at
+length they built a Second Temple, which was dedicated B.C. 515. Under
+the governance of Ezra and Nehemiah, the Jews served the Lord in the
+land of their fathers; but soon they again fell into grievous sin,
+though they were never more guilty of idolatry: that crime which
+principally caused their captivity. So far the Bible has given us the
+history of the people of God.
+
+From other histories we learn, that Alexander the Great, who became
+king of Macedonia B.C. 336, conquered Persia and all the countries in
+any way dependent upon her: Judæa, of course, amongst the rest. The
+remarkable vision which made Alexander treat the Jews with kindness
+has been mentioned (iii. 425). After the death of this monarch, B.C.
+323, Judæa became in some sort dependent upon Syria; and we have
+already seen how severely the Jews suffered during the next 153 years,
+from the wars and fightings going on continually between Syria and
+Egypt. The cruelty and oppression of the Syrian princes became
+intolerable; and, after Antiochus Epiphanes had taken Jerusalem, B.C.
+170, the Lord in mercy raised up the family of Maccabæus, to deliver
+the Jews from his tyranny.
+
+Under the Maccabæan princes, the Jews fought successfully against the
+enemies of their religion. Judæa gradually recovered from its
+desolation and misery, and again became prosperous; whilst the pure
+worship of the One True God was once more the established religion of
+the nation. But after the death of John Hyrcanus (iii. 481), B.C. 107,
+enemies without, and divisions and troubles amongst themselves, again
+filled Judæa with confusion.
+
+In B.C. 63, Judæa became, like so many other countries, a province of
+Rome; and we have seen how the Romans appointed governors or kings,
+and even high priests also. The Government of Rome itself underwent a
+great change about this time: the Republic, or Commonwealth, which had
+lasted 479 years, from the Expulsion of Tarquinius Superbus, B.C. 509,
+now came to an end, and Octavius Augustus Cæsar was chosen as the
+first Emperor, B.C. 27.
+
+Octavius Augustus had ruled the vast dominions of Rome as Emperor for
+twenty-seven years, when that event took place, destined to affect in
+the most momentous manner all races and kindreds of men: even the
+Birth of Jesus Christ, the long-promised Messiah. When our blessed
+Lord was twenty-nine years old, that is, in A.D. 29, He began to teach
+publicly amongst the Jews. Octavius Augustus was no longer Emperor of
+Rome at this time; he had died when Jesus was fourteen years old, and
+had been succeeded by Tiberius.
+
+Although a small number of the Jews owned and received Jesus Christ as
+the expected Messiah, He was rejected by the nation in general: and
+after His crucifixion, the Jews tried in every way to oppose His
+Apostles, and prevent the spreading of Christianity. We have read
+their punishment in the destruction of Jerusalem, A.D. 70, and the
+dreadful sufferings which came upon the unhappy Jews, and forced them
+to scatter themselves through all lands, hoping to find safety--a hope
+too often disappointed, and that constantly through their own fault.
+
+The history of the Jews has thus been traced to the close of the first
+century after the Birth of Christ, that is, to A.D. 100.
+
+It will now be advisable to give a slight sketch of their history,
+from that date until the present time. Unhappily there are many
+thousand Jews who profess still to expect the promised Messiah;
+refusing to believe that Jesus of Nazareth, in Whom all the prophecies
+of their Scriptures have been so literally and exactly fulfilled, was
+indeed the Messiah, of Whom Moses and the prophets did write.
+
+May the Lord take away their blindness, and bring them into the one
+fold, under the one Shepherd, Jesus Christ.
+
+In spite of all that the Jews had suffered from their opposition to
+the Romans, they could not make up their minds to submit quietly to
+foreign rulers.
+
+Trajan, who became Emperor quite at the close of the first century,
+treated them with great severity, and even forbade them to read the
+Law. In consequence, a rebellion broke out, A.D. 115, at Cyrene, in
+Africa, where the Jews had been settled for many years: it quickly
+spread over Libya into Alexandria: in the struggle, the country was
+plundered and ruined, whilst thousands of people were killed on both
+sides: but finally, after a great slaughter, the Romans got the better
+of the rebellious Jews. The next year, the Jews in Mesopotamia took up
+arms, and filled the country with terror. Trajan sent against them a
+famous general, who, after killing great numbers of the people, forced
+the rest to submit to the Roman power: the successful general was then
+made governor of Judæa, that he might keep the Jews still residing
+there, in submission. Soon afterwards, there was a still more dreadful
+insurrection in the isle of Cyprus, where the Jews massacred an
+incredible number of the inhabitants: a Roman general called Adrian,
+then went into Cyprus, and defeated the Jews after an obstinate
+battle. Trajan now published an order, that all Jews should leave the
+isle of Cyprus, and never return to it.
+
+When Trajan died, A.D. 117, Adrian became Emperor; he forbade the Jews
+to circumcise their children, and sent strangers to settle in the land
+of Judæa, and rebuild the city of Jerusalem, which he meant to
+ornament in the Roman style, and call by some Roman name. These
+measures so enraged the Jews, that they again broke out into open
+rebellion: their leader was Coziba, one of the banditti who infested
+the country; and under his command, all kinds of violence were
+committed against the subjects of Rome. Coziba pretended that he
+himself was the person spoken of by Balaam, when he said, "There shall
+come a star out of Jacob, and a sceptre shall rise out of Israel": and
+in consequence, he called himself Barchocheba, or "the son of a star."
+Even before this time, several impostors had pretended to be either
+the promised Messiah, or the Elias who was to prepare his way; but
+Coziba was the first whose pretensions led to any important
+consequences.
+
+Coziba promised to deliver his countrymen from the power of Adrian,
+and to make them once more an independent and glorious nation: such a
+Messiah as this exactly suited the false ideas of the Jews, and they
+acknowledged Coziba to be the Christ, the Son of God. The Rabbi
+Akibha, chosen by the impostor to be his forerunner or messenger,
+publicly anointed him as the Messiah, the king of the Jews; placed a
+crown upon his head; coined money in his name; and collected for him a
+body of 20,000 disciples. By calling upon all the descendants of
+Abraham to help "the Hope of Israel," promised to their common
+forefather, an immense army was soon assembled at Bither, a town near
+Jerusalem, chosen by Coziba to be the capital of his new kingdom.
+
+Adrian, not believing that after all they had gone through, the Jews
+could raise an army, thought little of this revolt at first; and when
+at length he did send against them a powerful army, it was totally
+defeated. The news of this misfortune caused great astonishment and
+dismay at Rome: and Julius Severus, one of the greatest generals of
+his time, was sent to put an end to this dangerous rebellion,-a
+matter which he found it difficult to accomplish; but at length, in an
+attack upon Bither, Coziba was killed; a dreadful slaughter of men,
+women, and children followed; and Akibha and his sons were put to a
+cruel death by the Roman conqueror.
+
+The Jewish historians say, that between battle, famine, sickness,
+fire, and other calamities, the number of Jews that perished in this
+war was greater than the number of the Children of Israel who
+originally came out of Egypt: and they also declare, that their
+terrible sufferings under Nebuchadnezzar and Titus, were not so great
+as those inflicted upon them in the reign of Adrian. Both these
+statements are probably exaggerated; but they show that the misery of
+the unhappy Jews at this time, was most extreme.
+
+
+
+
+Chapter II.--STATE OF THE JEWS TO THE END OF THE THIRD CENTURY.
+
+
+The repeated provocations which, by their rebellions, the Jews gave to
+the Romans, could not, of course, tend to make their conquerors deal
+mercifully with them: thus did they, time after time, draw upon
+themselves those miseries, which were a chastisement for all their
+sins against God; and especially of that crowning one, the Crucifixion
+of "the Lord of Life and Glory."
+
+After the rebellion under Coziba, numbers of the Jews who outlived it,
+were offered for sale at the same price as a horse, at the fair of
+Terebinth, held every year on the plain of Mamre. The horror of such a
+fate was doubled by the fact, that the plain of Mamre was looked upon
+by the Jews as a sacred spot; because here their great forefather
+Abraham received the angel, who gave him the promise of a son.
+
+Those of the unhappy captives who were not sold at Terebinth, were
+taken to another fair, at Gaza, or sent into Egypt, to be disposed of
+there.
+
+When this terrible war was at an end, Adrian caused the building of
+his city to be continued. He did all he could to profane, and hold up
+to contempt, whatever the Jews looked upon as most sacred: he placed a
+marble hog over the gate of the city nearest to Bethlehem; built a
+temple to Jupiter Capitolinus, on the spot where the temple of the
+Jews, the House of God, had stood; and used the stones which had been
+employed for the temple, to build a theatre.
+
+As Adrian hated the Christians as well as the Jews, he set up statues
+of heathen deities at Bethlehem, where Jesus Christ was born; on the
+spot where He was crucified; and in the garden, from whence He rose
+again from the dead.
+
+Adrian also forbade the Jews to enter Jerusalem, or even to go near
+enough to look upon its ruins. Before this time, they were constantly
+to be seen, clothed in rags, wandering sadly upon the Mount of Olives,
+and amongst the ruins of their once glorious temple and city: a Roman
+garrison was now charged to see that Adrian's harsh decree was obeyed,
+or to put the transgressors to death. But by giving money to the
+garrison, the unhappy Jews did get leave to go once a year, on the
+anniversary of the destruction of Jerusalem, to weep over the ruins of
+their beloved city.
+
+Thus were the Jews forced to pay even for the privilege of shedding
+tears, in the places where they had purchased and shed the blood of
+Jesus Christ. Truly was "His blood," that is, the punishment for
+shedding it, "on them and on their children." When they had madly
+cried, "His blood be on us and on our children," they had, in fact,
+_asked_ that the curse of God might come upon them; and heavily indeed
+had it fallen. The dreadful fate of the Jews should ever be a warning
+to each individual Christian. We have owned Jesus Christ to be the
+Messiah, the Redeemer of mankind; we are called by His name; His Word
+is in our hands: if we do not love and obey Him, shall we not deserve
+a greater punishment even than the Jews? whose history is given us as
+a warning of the hatefulness of sin, in the sight of the Almighty.
+
+Whilst the Western Jews had been suffering as has been described, the
+Eastern Jews were more fortunate. The Emperor Adrian had agreed to let
+the Euphrates be the eastern boundary of the Roman Empire, and
+therefore the Jews on the eastern side were no longer subject to his
+power. Many of them, however, eager for the liberty of their country,
+went into Judæa to help their brethren, but they only added to the
+number of sufferers.
+
+Little is known of these Eastern Jews: they chose chiefs, called
+"Princes of the Captivity," to preside over their synagogues; they
+founded schools, and encouraged learned men; so that some of their
+rabbis became famous for their learning. One of these rabbis, named
+Judah, wrote a book called "The Misna," of which some account must be
+given.
+
+After the destruction of Jerusalem, the sect of Pharisees became very
+powerful amongst the Jews; the chief thing taught by them in the
+schools was, not the written Law of Moses, but all the _traditions_,
+or doctrines and precepts, handed down by word of mouth from father to
+son. Of course doctrines handed down in such a way, got sadly altered
+from what they had been at first; and thus the truth was corrupted. As
+time went on, fresh traditions were added, till at last they were so
+many, that the doctors, whose duty it was to explain the meaning of
+them, found it necessary to write them out, as it was impossible
+otherwise even to remember them. The disciples of the doctors again,
+took notes of the explanations given of these traditions; and all this
+made so much confusion, that the Rabbi Judah undertook to make a new
+arrangement of the traditions, or oral Law. The meaning of the word
+"oral," is "delivered by the mouth"; and this Law was called "oral,"
+because it was originally given by the mouth. Judah, therefore,
+collected together all the traditions, with the commentaries or
+explanations given by the most famous amongst their teachers or
+doctors. This work occupied him for forty years; it contained all the
+laws and doctrines, with an account of the institutions and modes of
+life, which the Jews supposed themselves bound to observe, _beyond_
+those commanded in the Mosaical Law. The Jews held this work in the
+greatest possible veneration, and called it "The Misna"--Misna being a
+Hebrew word, meaning the Second Law. It was also called "The First
+Talmud." The Jews called it "The Misna," or Second Law, because they
+considered that it was as necessary to obey it, as it was to keep the
+Pentateuch, or First Law. The Misna did not, however, settle all the
+doubtful cases and questions often raised by the Jews; and another
+rabbi, with the assistance of two of Judah's disciples, wrote a
+commentary, or rather an addition to the Misna. This addition was
+called the Talmud of Jerusalem, because it was compiled or put
+together in the land of Judæa, for the benefit of those Jews who still
+remained in their native country.
+
+During the second century the Jews became still further divided into
+sects, holding many opinions or doctrines contrary to those held
+originally by the Jewish people; but the sect of the Pharisees still
+continued to be the largest.
+
+The consequence of these divisions into numerous sects was, that there
+were perpetual jealousies and contentions amongst them. One great
+subject of dispute was, as to the use of the Septuagint version of the
+Scriptures by the Hellenists. The Hellenists were Jews who spoke
+Greek, and did not understand Hebrew, so as to read the Scriptures in
+their original language; and who were, therefore, very glad to make
+use of the Septuagint version, which was written in Greek. The rest of
+the Jews used the Hebrew Scriptures; but at last they agreed that the
+Hellenists might use the Greek copies. Afterwards, however, finding
+that the Christians always used the Septuagint, when endeavouring to
+convince the Jews that Jesus Christ was the Messiah, their dislike to
+that version of the Holy Scriptures increased to such a degree, that
+they came to look upon all persons who used it as Schismatics; that
+is, as persons who sinfully separated themselves from their brethren,
+who held the true faith as delivered to them by Moses.
+
+Antoninus Pius became Emperor of Rome towards the middle of the
+second century, that is, in A.D. 138. The edict forbidding the Jews to
+circumcise their children, was so hateful to them, that in spite of
+the warnings given them by former sufferings, they again revolted.
+Antoninus put down the revolt by force; but afterwards he treated the
+Jews very mildly, and gave them the privilege for which they had
+fought; only forbidding their attempting to make proselytes. In the
+reign of Marcus Aurelius, who became Emperor A.D. 161, the Eastern
+Jews, who were subject to the king of Parthia, joined that monarch in
+a war against the Romans; and Marcus Aurelius was so angry, that he
+unjustly revenged himself upon his Jewish subjects, and once more
+ordered Adrian's law against circumcision to be put in force: but in
+the distant provinces this law was not observed.
+
+In A.D. 197, Septimius Severus became Emperor: at this time the Jews
+had settlements in Galilee, but the law forbidding them to enter
+Jerusalem was still in force. Though defeated and humbled so
+constantly, this unhappy people attempted to get possession of Samaria
+and Judæa by force. When the Romans had again brought them into
+subjection, Severus treated the Jews as Antoninus had done before; and
+in reward for some service they had done him, he also granted them the
+privilege of Roman citizens, and even allowed them to be chosen to
+fill offices of trust and honour. So ended the second century.
+
+Early in the third century, Heliogab[=a]lus became Emperor of Rome,
+A.D. 218. This Emperor pretended to be in some respects a Jew himself,
+and would not, in consequence, eat the flesh of swine; but at the same
+time he built a temple in honour of the Sun, and was anxious to make
+both Jews and Samaritans mix this worship, with their own religious
+observances. The Jews, who never would have consented to such
+idolatry, were saved from the misery which a refusal would have
+brought upon them, by the death of Heliogab[=a]lus, who was
+assassinated by his own soldiers, A.D. 222. Alexander Severus, who
+succeeded him, favoured the Jews, and caused himself to be instructed
+in their religion. The great object of Alexander Severus was to mix up
+the Christian and Jewish doctrines with those of Paganism, and make
+one religion of the whole: this shows that he could have had no real
+knowledge of the two former. In his own private chapel, Severus placed
+statues of Jesus Christ, of Abraham, and of Orpheus, a famous musician
+of ancient times, of whom many mythological tales are told.
+
+The Eastern Jews established academies in the beginning of the third
+century; and in Persia their rabbis were for some time treated with
+great respect: but at last the Persians became jealous of the power
+and influence of the Jews, and persuaded Sapor, king of the country,
+to allow a violent persecution to be carried on against these unhappy
+people: those who could escape sought refuge in other lands. Under
+Zenobia, Queen of Palmyra, (the Tadmor built by Solomon,) the Jews
+flourished exceedingly: they built handsome synagogues in every part
+of her dominions, and filled the highest offices in the state. In A.D.
+273, the Emperor Aurelian defeated Zenobia, and took possession of her
+dominions: some of the Jews then returned into Persia; but under
+Aurelian, and the Pagan emperors who succeeded him during the
+remainder of the third century, the Jews enjoyed peace and
+tranquillity in the dominions of the Romans. In this respect they were
+more fortunate than the Christians, who were persecuted by various
+Emperors, and especially by Diocletian, who began to reign A.D. 284.
+Whilst the Christians were treated with the most barbarous cruelty,
+because they would not give up their religion, the Jews were allowed
+to celebrate all the forms of their worship in the most public manner.
+Thus ended the third century; but early in the next, an event took
+place, which made a great change in the condition of Jews and
+Christians.
+
+
+
+
+Chapter III.--JEWS IN THE FOURTH CENTURY.
+
+
+Early in the fourth century, as has been said, a great change took
+place in religious matters. Constantine, surnamed the Great, who began
+to reign as sole Emperor of Rome A.D. 324, became a Christian. It is
+said, that when going to fight against a rival who claimed the
+Imperial power, Constantine saw, or dreamed that he saw in the sky, a
+bright cross, and upon it the words, "In hoc vince" (in this conquer).
+He gained the victory; and ascribing it to the God worshipped by the
+Christians, (whose emblem was a cross,) he became a convert to their
+religion, and adopted the cross as his standard. The example of
+Constantine was followed by the greater part of his subjects, so that
+Christianity was established as the religion of the Roman Empire,
+though many of the inhabitants still remained Pagans.
+
+The city of Jerusalem, which Adrian had called Elia, took again its
+own name; and many beautiful churches were built in it by Constantine.
+But the establishment of the Christian religion was by no means a
+favourable circumstance for the Jews, who were looked upon as its
+worst enemies: against them, Constantine, in the beginning of his
+reign, made some very severe laws. The Jews in Persia had grown
+insolent in consequence of the prosperity they had enjoyed: they
+insulted and abused all Christians, and were even supposed to have put
+to death some of their brethren who had embraced Christianity.
+Constantine, indignant at such conduct, visited it upon the Jews in
+his own dominions, and treated them with the greatest severity, even
+forbidding Christians to eat with them. In short, the unhappy
+Israelites were now subjected to every sort of insult and suffering.
+
+The Persian Jews were very angry at such treatment of their brethren;
+and as they had great influence over the King of Persia, they now
+tried to avenge the Jews in the west, by raising a bloody persecution
+against Christians in the east: numbers of Christ's followers were
+accordingly killed; their churches destroyed; and their sacred book
+burnt. This persecution was carried on, until every trace of
+Christianity was almost rooted out of the country.
+
+But the cruelty of the Persian Jews did not go unpunished, although
+the Roman Empire was now greatly disturbed by internal strife, as well
+as by the attacks of foreign enemies.
+
+Constantine the Great died in A.D. 337; and after his death the Roman
+Empire rapidly declined, both in extent and power; but of this we need
+say nothing here, as our business is with the Jews. Constantius, who
+succeeded Constantine as Emperor, hated the Jews, and by his cruel
+treatment, drove them to raise an insurrection in Palestine. This only
+enraged the Emperor still more, and led him to add new and more severe
+laws to those already made against these unhappy creatures, by former
+Emperors. Any Jew who dared to marry a Christian, was to be put to
+death; and the same punishment was inflicted upon one who tried to
+make a proselyte of his own slave; or who kept in slavery any man who
+had become a Christian.
+
+On the death of Constantius, A.D. 361, the Jews experienced some
+relief from his successor the Emperor Julian, surnamed the Apostate;
+because, after having been brought up as a Christian, he renounced
+that true religion, and lived as a Pagan.
+
+When Constantine the Great died, he left Constantius and two other
+sons, who were to divide his dominions amongst them: and he left two
+brothers, who had sons also. Gallus and Julian were the sons of one of
+these brothers, and were consequently cousins to Constantius. The
+generals and ministers of Constantine, persuaded the people after his
+death, that there would be constant struggles for power between the
+brothers and sons of the late Emperor. The soldiers, who were very
+fond of Constantine, declared that no one but a son of their beloved
+Emperor should reign over his dominions, or rule in the city of
+Constantinople, which he had built to be the capital of his dominions,
+and the royal residence. The soldiers stirred up the people, and
+formed a plot to destroy the brothers and nephews of Constantine.
+
+Constantius, when he first came to Constantinople after his father's
+death, had solemnly promised to protect his uncles and cousins from
+all their enemies; but in spite of this, he was easily persuaded to
+join in the plot for their destruction; and a pretext was soon found
+for carrying out the scheme. A paper was produced, which was pretended
+to have been written by Constantine just before his death. In this
+paper, the Emperor was made to declare his belief, that he had been
+poisoned by his brothers; and he desired his sons to revenge his
+death, and secure their own safety, by the destruction of their uncles
+and cousins. Such a pretext was quite sufficient; and the soldiers,
+without waiting for any inquiry or trial, murdered the suspected
+princes and all their sons, excepting the two young boys Gallus and
+Julian, who were hidden by their attendants from the fury of the
+soldiers; and thus escaped the fate of the two brothers and seven
+nephews of Constantine, who were now murdered.
+
+Gallus and Julian, who alone escaped the slaughter, were of the
+respective ages of twelve and six years. Constantius justly felt, that
+to put these children to death in cold blood, would be looked upon by
+all mankind as an act of wanton and needless cruelty: perhaps, too, he
+felt some sorrow for the crime already committed. At any rate, the two
+boys were allowed to live, and were sent to some city in Bithynia, or
+Ionia, where persons were appointed by the Emperor to educate them. As
+Gallus and Julian grew up, Constantius feared that they might plot
+against him; and he therefore chose for their residence a strong
+castle, standing in a pleasant situation, with extensive grounds
+belonging to it: having been an ancient palace, it contained very
+good rooms. Here, attended, or rather _guarded_, by a numerous
+household, the young princes lived for six years: they were carefully
+instructed by the best teachers, in all branches of learning, as well
+as in active exercises; but in spite of every attention and comfort,
+they felt themselves to be prisoners, shut out from all society except
+that of persons devoted to Constantius, and ready to obey him in every
+matter. A very strict observance of all the outward forms of
+Christianity, had been forced upon them; but upon the heart of Julian,
+at least, the blessed truths and precepts of the Gospel had taken no
+hold. He had rather learnt to connect Constantius and his religion,
+with cruelty and tyranny; and the violent disputes carried on by the
+bishops, who professed to be the followers of Jesus Christ, still
+further increased his dislike to a religion, associated in his mind
+with his own sufferings.
+
+When Gallus was twenty-five years old, disturbances in his dominions
+induced Constantius to release him, and even to place him as governor
+over part of the country. The cousins, therefore, met, and took a
+solemn oath, never to do anything to injure each other; and then
+Gallus was settled at Antioch, to rule over the neighbouring
+provinces. Gallus was not unmindful of his brother, but also obtained
+liberty for him. Julian, now nineteen years of age, having been so
+long restricted in his choice of society, eagerly sought that of
+learned men, the greater part of whom were unfortunately Pagans; to
+whose ideas of religion he willingly listened, until he became
+convinced that Paganism was a better religion than Christianity, which
+he accordingly renounced; and from that time, became a devout and
+sincere worshipper of the gods of Rome and Athens. On the death of
+Constantius, A.D. 361, Julian became Emperor of Rome, and he proved a
+just and wise ruler. As it was his great wish entirely to destroy the
+Christian religion, Julian gave great encouragement to its enemies the
+Jews; allowing them the free exercise of their religion, and treating
+them with the greatest kindness. This emboldened the Jews to destroy
+the churches of the Christians, and commit other acts of violence
+against them--an example followed by their brethren in Egypt, who
+destroyed the finest churches in Alexandria. Julian issued a law
+establishing Paganism as the religion of his empire; but he did not
+put to death those who held contrary opinions.
+
+He hated the Christians, and would not allow them to have any power in
+the State; he forbade them to teach any sort of science in the public
+schools; he fined and banished their clergy; and also fined all who
+refused to offer sacrifices to the Pagan deities. But nothing he could
+do had any effect upon the Christians, who held firm to the true
+faith.
+
+The Emperor then determined to rebuild the temple, and settle a
+powerful colony of Jews in Judæa; where they would be always ready to
+join in any measure against the Christians. The destruction and
+desolation of the temple having been foretold by Jesus Christ, Julian
+thought, that by rebuilding it, and re-establishing in it the ancient
+worship, he should shake the faith of mankind as to the truth of
+Christianity.
+
+Great preparations were made for the work; but when the workmen began
+to clear out the foundations, they were hindered by balls of fire
+which broke out, scorching and burning the unfortunate people. Some
+writers doubt the truth of this account; but though we cannot be quite
+sure, there is great reason to believe that it really did happen. We
+may well believe that the Almighty worked this miracle, to prove the
+truth of prophecy; and to show that the Christians were now his chosen
+people, instead of the Jews, who had filled up the measure of their
+iniquities by crucifying the Saviour of mankind. At any rate, Julian
+gave up the attempt to rebuild the temple. Julian was killed in battle
+A.D. 363, and was succeeded by Christian Emperors. Christianity was
+then re-established as the national religion, although both Pagans and
+Jews were allowed to practise their own forms of worship in peace,
+until the close of the fourth century, when the Emperor Theodosius put
+an end to Paganism in the Roman Empire: sacrifices to the heathen
+deities were absolutely forbidden; and all the heathen temples were
+destroyed, or shut up.
+
+
+
+
+Chapter IV.--FIFTH AND SIXTH CENTURIES.
+
+
+By the close of the fourth century, the Roman Empire was very
+considerably weakened and diminished, by the attacks of barbarian
+tribes on all sides.
+
+On the death of the Emperor Theodosius, A.D. 395, all that remained of
+the once Roman Empire was finally divided between his two young sons:
+Arcadius becoming Emperor of the East, with Constantinople for his
+capital; Honorius Emperor of the West, with the ancient capital of
+Rome.
+
+The Jews of the Eastern Empire, emboldened by the mild treatment they
+had experienced, now insulted the Christians. Whilst celebrating the
+Feast of Purim, in remembrance of their deliverance from the wicked
+plots of Haman, instead of hanging a figure of Haman on a gibbet, and
+burning it, according to custom; the Jews, in mockery of the
+Christians, nailed the figure to a cross, and burnt that. This, of
+course, greatly displeased and shocked the Christians; and the
+magistrates caused the houses, as well as the synagogues of the Jews,
+to be burnt. Laws were now made, forbidding the Jews to insult the
+established religion; and also forbidding the Christians to destroy
+the synagogues of the Jews: but these unhappy people were still
+subject to great cruelty and injustice from the zeal of the
+Christians, and the Emperor was obliged to make fresh laws, for their
+protection from those, who would have done well to copy the _example_
+of Him, Whose followers they professed to be.
+
+During the early part of the fifth century, the Jews in the West,
+enjoyed the free exercise of their religion under the Emperor
+Honorius: the office of Patriarch was, however, abolished by law; and
+this was a great grief to the Jews, who from this time were under the
+direction of chiefs of the synagogues, whom they called Primates. The
+fifth century was remarkable for the still further curtailment of the
+Roman dominions, especially in the West. Britain was lost. Rome itself
+was plundered, and a Visigothic Empire established in Spain. The Jews
+of the Eastern Empire were much worse off during the fifth century
+than their brethren in the Western. A great number of Jews had settled
+at Alexandria, in the north of Egypt: they were very clever in their
+various trades, and therefore prospered and grew powerful; but they
+were not at all disposed to obey any rulers or magistrates. As early
+as A.D. 415, they had become much less strict in their observance of
+the forms and ceremonies enjoined by their religion; and instead of
+attending the services of the synagogue on Saturday, their Sabbath,
+they fell into a habit of going to witness the public amusements which
+took place on that day. On these occasions, there were frequent
+quarrels between the Jews and the Christians, and blood was often
+shed. Cyril, Bishop of Alexandria, who had an extreme hatred of the
+Jews, threatened them with the severest punishments; but as the
+governor of the city was their friend, they paid no attention to the
+bishop, and even laid a plot, and attacked the Christians during the
+night, killing many of them. Cyril, without waiting for a legal
+sentence against these murderers, encouraged the Christians to attack
+and destroy the synagogues. After doing this, the people entered the
+houses of all Jews, whether innocent or guilty, and robbed them of
+their goods, which were given up for the use of the Christian Church.
+The Jews were thus forced to quit the city, and Alexandria lost a
+useful and rich colony. The governor Orestes was much displeased at
+the Jews having been driven out of the city; and fresh disturbances
+arose in consequence, between him and Cyril.
+
+Towards the middle of the fifth century, a man appeared in the island
+of Candia, pretending that he was a second Moses. There were a great
+many rich Jews in the island, and this impostor persuaded them that he
+was sent by the Almighty to deliver His people from worse than
+Egyptian bondage; and that the sea would be divided before them, to
+give them a safe passage to their own land. This man passed through
+every town and village in Candia, and persuaded the Jews to meet him
+at a particular spot on the sea-shore, on a certain day which he
+named. Multitudes did so, taking with them as much of their wealth as
+they could carry. The impostor then led the assembled multitude to the
+top of a rock, and ordered them to throw themselves into the sea. Men,
+women, and children, with a faith worthy of a better cause, at once
+jumped into the sea, where most of them were, of course, drowned: some
+were rescued from their fate by Christian fishermen. The survivors,
+convinced too late of the falsehood of their pretended deliverer, now
+attempted to seize him, but he managed to escape. Many of the Jews,
+ashamed of having believed in such an impostor, are said to have
+become Christians. What the object of this man was it is hard to see:
+it certainly does not seem that he was any friend to the Jews, whom he
+misled to their destruction.
+
+During the fifth century, the Jewish work, called "The Talmud of
+Babylon," was probably compiled: like "The Talmud of Jerusalem," it
+contained the Misna of Judah, with other remarks and explanations. It
+is supposed that another work, called "The Masora," was also written
+at this time. The Masora fixed the true reading of the Hebrew words,
+and numbered the chapters and verses, and even the words and letters,
+of the Old Testament Scriptures. The object was, to prevent the Hebrew
+Scriptures from being in any way altered, and so corrupted; and
+therefore the Jews called the Masora "the hedge of the Law."
+
+Towards the close of the fifth century, a tribe of Goths, called
+Heruli, led by their king Odoacer, put an end to the Western Empire,
+A.D. 476. Romulus Augustulus, the Emperor, was deposed; but his life
+was spared, and a pension was granted him by Odoacer, who established
+a kingdom of his own in Italy. He protected the Jews, who had
+establishments for trade and commerce at Rome, Naples, Milan, and
+Genoa: laws were made to defend them from the attacks of the
+Christians; but, nevertheless, they were often robbed and ill-used by
+the populace.
+
+A few years later, A.D. 493, the kingdom of the Heruli was overthrown
+by the Ostrogoths; but this change in the masters of the country does
+not appear to have made any difference in the treatment of the Jews.
+
+During the sixth century, the Jews in Persia were cruelly persecuted
+by the kings, who wanted to force them to follow the idolatrous
+religion of the country. Nor were the Jews on the western side of the
+Euphrates better off, for the Emperor Justinian, who began to reign at
+Constantinople A.D. 527, oppressed them most severely; and by degrees
+deprived them of all the privileges they had enjoyed. He took upon
+himself to settle all matters connected with religion: he would not
+allow the Jews to keep the Passover at the time they wished; nor to
+educate their children in their own faith; and he forbade the
+magistrates to receive evidence against a Christian from any Jew.
+Justinian also forbade the Jews of Carthage to worship God in their
+own way; and commanded that their synagogues should be turned into
+places of worship for the Christians. All these harsh measures
+inclined the Jews to revolt, and a man called Julian, taking advantage
+of this disposition, pretended to be the Messiah, whose coming the
+Jews still expected. Many of these unhappy people joined Julian in
+Palestine, confidently hoping for deliverance from their bondage: he
+immediately led them to attack the Christians, who, not being
+prepared, were defeated with great slaughter.
+
+But the triumph of the Jews was of short duration, for Justinian sent
+troops, which routed the rebels entirely; Julian was taken prisoner,
+and immediately put to death.
+
+Some years afterwards, the Jews of Cæsarea rebelled against the
+government of Justinian, and notwithstanding the hatred which existed
+between them and the Samaritans, the two people joined together to
+fight against the Christians: the governor of Cæsarea, and great
+numbers of the Christians, were massacred; and many of their churches
+were destroyed.
+
+This rebellion was quickly put down by the troops of Justinian; many,
+who had taken part in it, were beheaded, and the rich were deprived of
+all their property.
+
+When Belisarius, the famous general of Justinian, besieged the city of
+Naples, the Jews defended it most obstinately; and the length of the
+siege caused the death of very many of the assailants. Belisarius at
+length took the city: he tried to protect the Jews from the fury of
+his own soldiers, but his efforts were unsuccessful, and men, women,
+and children were murdered. The Jews were now so terrified, that they
+kept quiet for the remainder of the sixth century.
+
+The seventh century was a time of great suffering for the Jews in
+general. Those of Antioch brought their first miseries upon
+themselves, by attacking the Christians A.D. 602: the Christians
+defended themselves bravely, but were overpowered: many were burnt in
+their houses; others, with their bishop, were treated with every
+insult, and then put to death. This rebellion was at last crushed, and
+the Jews were most severely punished for their cruelty.
+
+Cyprus gives us a pleasanter picture: in spite of Adrian's edict
+of banishment, the Jews had again become numerous and powerful in
+that island; and Leontius, the Christian bishop, fearing such an
+insurrection as had taken place at Antioch, treated the Jews kindly,
+and tried by gentle means to convert them. We are told that, under his
+wise management, numbers really did become Christians.
+
+In Rome, too, the bishops or pontiffs, who, under the title of Pope,
+began to have great power and authority over all Christians, would not
+allow the Jews to be persecuted.
+
+But Heraclius, the Greek Emperor, hated the Hebrew race; and, not
+satisfied with persecuting them himself, stirred up other sovereigns
+to do the same. The Greek Empire, of which Heraclius was now Emperor,
+was that division of the Roman Empire which has been called hitherto
+the Eastern Empire, having Constantinople for its capital. There was
+now no _Roman_ Empire; many of the countries that had formerly been
+parts of it had become separate kingdoms, under monarchs of their own.
+The two principal kingdoms were Spain, and Gaul, which we call
+France. Neither Spain nor Gaul was, however, one kingdom, but each was
+divided amongst several kings or rulers.
+
+
+
+
+Chapter V.--RISE OF MAHOMETANISM.
+
+
+The Jews settled in Spain had become rich by trading, and were very
+flourishing, until Heraclius, who had been at war with that country,
+made peace, on condition that all the Jews who would not consent to be
+baptized, should be destroyed or driven out of Spain. Many to save
+their lives and property submitted to the outward rite of baptism;
+others, more conscientious, stood firm, and were cruelly tortured.
+Some escaped into Gaul, but met with cruel treatment there: and during
+the remainder of the seventh century, the unhappy Jews, both in Spain
+and Gaul, were oppressed and ill-used by Christian kings, priests, and
+people.
+
+The most remarkable event in the seventh century was, the rise of
+the Mahometan religion; so called from its founder, a man named
+Mahomet--an Arabian, the son of a prince of one of the chief wandering
+tribes who inhabited the country. The religion of these Arabians was a
+mixture of the superstitious belief of neighbouring people; they also
+believed themselves to be descended from the patriarch Abraham, and
+observed circumcision, with other rites and ceremonies belonging to
+the Jewish religion. They believed in one Supreme Being; and also in
+three goddesses of equal power and wisdom, to be worshipped as well:
+they likewise worshipped idols.
+
+At Mecca, the capital of Arabia, there was a small temple, called the
+C[=a][=a]bba, in which there was a stone, said to have fallen _white_
+from heaven, in the time when man was innocent, and to have gradually
+lost its pure colour as man became sinful; it was now quite black.
+This stone was held in such veneration, that people from all parts of
+Arabia came to the C[=a][=a]bba, to worship, bringing gifts; and thus
+Mecca grew to be a rich and flourishing city.
+
+Mahomet was left an orphan when he was quite young, and in order to
+provide for him, his relations placed him in the service of a woman,
+who was in the habit of going backwards and forwards to Syria,
+trading; that is, selling the spices and other things which grew in
+Arabia, to the Syrians; and bringing back such things as she could
+sell to her countrymen. Mahomet now accompanied her on her journeys;
+looking after the camels, and doing any other services required.
+Syria was at this time a Roman province. Mahomet, being a clever,
+intelligent lad, of an observing turn of mind, soon saw how much
+difference there was between the laws, manners, and customs of the
+polished Syrians, and those of his own uncivilized countrymen; and he
+greatly regretted not being able to read or write. The mixture of Jews
+and Christians which he found in Syria, turned his thoughts towards
+religious matters, and made him think that it would be a good thing to
+work a reformation in the corrupt and idolatrous religion of his own
+country. His ambition made him wish to distinguish himself as the
+founder of a new religion; but his poverty and dependent position
+seemed to render this impossible.
+
+In the course of time, however, Mahomet made himself so useful to his
+mistress Cadigha, and gained such favour with her, that she married
+him, and thus gave him the riches and consideration necessary for
+carrying out his schemes. His first step was to remedy the defects of
+his education; the next to gain favour with the people: he gave much
+in charity; led a solitary life; and occasionally retired into the
+desert, where he pretended to receive instructions from the angel
+Gabriel. His wife assisted him by every means in her power; and in a
+short time the whole city of Mecca talked of nothing but Mahomet, who
+then began to lecture publicly. He taught that mankind should
+acknowledge one God (without division of persons, as in Christianity);
+he declared that the love of this Being was equal to His power, and
+that all His laws tended to make His creatures happy. Mahomet also
+taught, that as mankind sinned, God had from time to time sent
+prophets upon earth to reprove them, and bring them back to His
+service; and that the chief of these prophets were, Abraham, Moses,
+Jesus Christ, and Mahomet; the last being the greatest of all "There
+is one God, and Mahomet is His Prophet," was their confession of
+faith. Prayers were to be offered to God seven times a day; and the
+pilgrimages to Mecca, as well as circumcision and ablutions, were
+recommended as outward signs of belief, in the doctrines of what
+Mahomet declared to be a new Revelation, delivered to him by the angel
+Gabriel. The book, in which all the doctrines and precepts taught by
+Mahomet were recorded, is called "The Koran." The Koran contains many
+precepts worthy of Christianity; and many doctrines in which there is
+much truth, mixed, however, with a great deal of falsehood and error,
+whilst the indulgence of man's evil passions is allowed. Such a
+religion accorded well with the disposition of the Arabians; the
+disciples of Mahomet increased greatly, and amongst them were the
+richest and most respectable citizens of Mecca.
+
+Very shortly, Mahomet began to spread his religion by conquest; and in
+a few years he had subdued to his empire and religion, all Arabia;
+thus establishing the "Saracen Empire," which afterwards extended
+itself over much of Asia, Africa, and even Europe.
+
+The Arabian followers of Mahomet took the name of "Saracens," to
+induce a belief that they were descended from Abraham and his wife
+Sara; whereas they were the descendants of Ishmael, the son of Abraham
+and the bond-maid Hagar.
+
+After the destruction of Jerusalem, many of the Jews settled in
+Arabia; and by the beginning of the seventh century, they possessed
+several towns and fortifications, and had armies commanded by
+princes of their own. Their number and influence made Mahomet wish
+for their help in his undertaking, and he treated them at first with
+great attention: he had adopted many of their opinions and customs,
+and he ordered his followers to turn towards Jerusalem when they
+prayed. He thus succeeded in gaining favour with the Children of
+Israel, who seeing what wonderful victories he gained, and misled by
+their own obstinate ideas as to the character of the promised
+Messiah, began actually to think that in this conqueror, they beheld
+the long-expected Messiah. Many of the Jews, therefore, embraced the
+Mahometan religion, which all, who were conquered by Mahomet, were
+forced to adopt. The Jews were soon afterwards offended by his
+eating the flesh of camels, a meat forbidden by the Mosaical Law;
+and they had speedily other reasons for changing their opinions
+concerning the pretended prophet; they then became his determined
+enemies. Mahomet returned their hatred; and in the Koran, to which
+he was continually adding chapters, as supposed to be delivered to
+him from time to time by the angel Gabriel, he reproaches the Jews
+with betraying and murdering the prophets sent by God, amongst whom
+he numbers Jesus Christ. He also declares, that for these things,
+and for breaking the laws of God and neglecting the Sabbaths, and
+above all for having refused to acknowledge his authority to
+establish a new Revelation, the Jews were justly accursed of God.
+Not contented with such declarations, the impostor cruelly
+persecuted the unhappy Jews; their property was taken from them,
+many were driven into exile, and thousands were slaughtered. But in
+spite of all sufferings, the Jews remained faithful to their
+religion.
+
+After the death of Mahomet, A.D. 632, the miserable remnant of the
+once flourishing people of Israel was forced to remove into Syria; as
+the impostor's dying command was, that none but followers of what he
+called "the true religion," should be allowed to dwell in his native
+land of Arabia.
+
+One of the Caliphs, or princes, who succeeded to the power of
+Mahomet, carried on war to force all nations to become Mahometans
+or Mussulmans: he subdued Mesopotamia, Persia, and Syria: the
+Jews rejoiced in the downfall of Persia, where they had met with
+persecution. At the head of an army of Saracens, this Caliph
+(Abubeker) attacked Jerusalem: the Christians gallantly defended it
+for four months, and were then obliged to surrender the city to the
+Saracens; who built a mosque, or Mussulman place of worship, on the
+very spot where the magnificent temple of Solomon had formerly
+stood.
+
+The first Caliphs allowed the Jews the free exercise of their own
+religion, and even permitted the Princes of the Captivity to exercise
+considerable authority. During the eighth and ninth centuries the Jews
+had their share in the troubles and calamities caused by civil wars
+among the Caliphs. Besides this, their treatment varied much under the
+rule of the different Saracen princes, who succeeded each other more
+or less quickly: by some they were allowed to live in peace, and
+worship God in their own way; by others they were persecuted. One of
+the Caliphs forbade their riding on horses, and only permitted them to
+have mules, and make use of iron stirrups: the Jews were also deprived
+of every office or employment in the State, and they were obliged to
+wear a cord round the waist, to point them out to the ridicule and
+abuse of the people.
+
+In Christian countries, during the seventh and eighth centuries, we
+find the Jews exposed to equal, and even greater persecutions. The
+members of the Christian Church were at this time divided into two
+great parties, one of which objected to having any images of saints
+in the churches: the Jews, being accused of encouraging these
+disputes, were commanded by the Greek Emperor to give up their
+religion, on pain of the severest punishment. To save their lives,
+many of the Hebrews were baptized, but without any intention of
+really becoming Christians. This being suspected, afforded an
+excuse for still further persecutions of these unhappy people; but
+subsequent Emperors showed them favour, and allowed them to practise
+all the rites and ceremonies of their religion.
+
+
+
+
+Chapter VI.--TENTH AND ELEVENTH CENTURIES.
+
+
+The Jews in Spain brought trouble upon themselves by listening to
+one of their own countrymen, who declared himself to be the expected
+Messiah, and persuaded the multitude to follow him to Palestine,
+where he promised to establish his kingdom. Many perished on this
+expedition; and those who did return to Spain had cause to repent
+bitterly of their foolish credulity, for during their absence the
+Government had seized upon all their lands and property.
+
+When Gaul was taken from the Romans by the barbarians, various tribes
+of Germans, calling themselves Franks, established their empire in the
+country. Charles the Great, or "Charlemagne," as he is always called,
+became sovereign of the Empire of the Franks (or France, as we may now
+term it), A.D. 772. The Saracens at this time were very troublesome in
+making frequent attacks upon the country; and the Jews were suspected
+of encouraging and aiding the Infidels, out of hatred to the
+Christians. Charlemagne, after defeating the Saracens at Toulouse, in
+the south of France, determined utterly to destroy the Jews, who were
+accused of causing all this bloodshed. He was, however, persuaded only
+to put to death some of those supposed to be the most guilty. The
+others were condemned to pay an annual fine; and were, moreover,
+obliged to assemble three times a year, at the gate of some Christian
+church appointed by the bishop, to receive a box on the ear! which we
+may well believe to have been no slight blow.
+
+At other times, the Jews were treated with gentleness and moderation.
+Louis le Débonnaire became king on the death of his father,
+Charlemagne, early in the ninth century, A.D. 814. His favourite
+physician was a Jew; and for his sake Louis granted great privileges
+to the Jews. These marks of favour made them haughty and insolent;
+but when the bishops complained of their behaviour, the king would
+not listen to any proposition for their punishment. The favour and
+protection thus granted by the monarch, produced a great effect among
+his subjects; and those about the Court declared openly, that the
+descendants of Abraham ought to be treated with the greatest respect.
+Some even went so far as to observe the Jewish Sabbaths, and to
+attend the synagogues; preferring to hear the discourses of the
+learned rabbis, rather than the sermons of the Christian priests and
+monks, who were at this time extremely ignorant. During the reign of
+the next king, Charles the Bold, the Jews met with little favour; and
+in some places they were constantly insulted with impunity by the
+populace. In one part of Languedoc, it was the custom to pelt the
+Jews with stones, from Palm Sunday--that is, the Sunday before Good
+Friday--until the Tuesday after Easter Day.
+
+During the tenth century, when there was much ignorance in all
+Christian countries, the Saracens were great promoters of learning;
+and under their protection the Jews were also able to apply themselves
+to study, and many famous men appeared amongst them at this time; but,
+unhappily, disputes between themselves soon brought them into fresh
+difficulties.
+
+We now come to the eleventh century, during which, if not before,
+colonies of Jews settled in England; for when William, Duke of
+Normandy, conquered the country, A.D. 1066, a considerable number of
+them were already established in the kingdom. William also brought
+with him, from Rouen, another colony of Jews, and gave them places to
+live in, from whence they could carry on trade with other nations. In
+return, they were to pay the king certain sums of money.
+
+The Jews also appear to have been in favour with William Rufus, who
+encouraged disputes between the learned rabbis and the Christian
+bishops, declaring that he himself was quite ready to follow the
+religion of whichever party had the best of the argument or dispute.
+The Jews, always an industrious and money-making people, are said to
+have become so rich and powerful in England during William the
+Second's reign, that they not only held public meetings for the
+purpose of converting the upper and more learned classes, but also
+endeavoured by bribes to induce the poor and ignorant to renounce
+Christianity, and enrol themselves amongst the Jews.
+
+What has been said of the condition of the Jews in England, applies
+also to all other European countries, where the Jews were richer, more
+fond of learning, and more polished--that is, more civil and gentle in
+their manners--than any other people. They were the only bankers; all
+trade with foreign nations was carried on by them alone; and even the
+gold and silver ornaments and vessels used in Christian churches, were
+mostly made by these determined enemies of Christianity.
+
+During the eleventh century, of which we have been speaking, the Jews
+in Egypt were for a short time persecuted by a Saracen prince, who
+wished to establish a new religion in the place of Mahometanism, or
+Islamism, as the religion established by Mahomet was called. As
+neither Jews nor Christians would assist him, he persecuted both;
+obliging the former to wear some outward mark to distinguish them, and
+point them out as objects for hatred and insult. He commanded their
+synagogues to be closed, and tried to force them to follow the new
+religion, of which he wanted to be the head. After a time, however, he
+allowed them to return to the practice of their own rites and
+ceremonies. Towards the middle of the eleventh century, an Eastern
+Caliph determined to get rid of the Jews altogether. He shut up their
+academies or schools; banished the teachers; and killed the Prince of
+the Captivity, with all his family. This cruel persecution drove many
+of the Jews into the deserts of Arabia; but most of them took refuge
+in the western countries; and by the end of the eleventh century, they
+had become numerous and powerful in different towns of Germany. Some
+of the Jews, driven out of the East, passed through Africa into Spain,
+and there joined their brethren, who, having helped the Saracens to
+conquer Spain, were now greatly favoured by the Caliphs, and were a
+wealthy and flourishing people. Hatred of the Christians was a bond of
+union between the Jews and the Mahometans; but when one of the rabbis
+tried to convert the Saracens of Grenada to the Jewish religion, the
+king was so enraged, that he caused the rabbi to be seized and put to
+death at once. This was followed by a terrible persecution of the
+Hebrew race.
+
+The Jews, however, suffered still greater miseries in those parts of
+Spain which were under the rule of Christian princes. One of these,
+called Ferdinand, having declared war against the Saracens, resolved,
+in the first place, to destroy all the Jews in his dominions,
+expecting by such an act of cruelty to obtain the favour and blessing
+of God! but the clergy of his kingdom objected to the execution of
+such a scheme; and the Pope himself wrote, and blamed Ferdinand for
+such unchristianlike zeal, so that the design was given up.
+
+Alphonso, the successor of Ferdinand, found himself in such
+difficulties, owing to the increasing power of the Saracens, that he
+showed favour to the Jews, in order to get them to help him with men
+and money in his wars against the Infidels. He even allowed them to
+act as judges over Christians; but the Pope did not at all approve of
+this, and reproached the king for having, as he expressed it, "put the
+synagogue of Satan above the Church of Christ." Alphonso, however, did
+not take away the indulgences, which he had granted only to further
+his own interest.
+
+The close of this eleventh century was remarkable for the first of the
+Crusades, or wars undertaken by Christian nations, in order to take
+Palestine, or the Holy Land, out of the hands of the Saracens. In many
+parts of Spain, great numbers of Jews were massacred by those about to
+join the Crusade, under the mistaken idea that they should bring the
+blessing of God upon their intended expedition, by destroying the
+descendants of those who had crucified the Saviour of mankind. In
+Germany, the Crusaders, who marched through the country, murdered all
+the Jews who refused to become Christians. An immense number thus
+perished, many of whom were burnt in their houses; for the unhappy
+Jews barricaded their dwellings, and then threw their families, their
+property, and themselves into the flames, thus disappointing the
+avarice of their enemies, who coveted their riches. Even mothers, on
+the approach of the merciless Crusaders, killed their children with
+their own hands, telling them it was far better for them to go at once
+into Abraham's bosom, than to fall into the hands of the Christians.
+Some of the Jews, less brave and conscientious than their brethren,
+saved their lives by pretending to adopt the Christian religion, which
+they must naturally have hated more than ever, since those who
+professed to be guided by its precepts, had acted with a degree of
+cruelty and inhumanity, worthy only of the most ignorant savages. The
+same dreadful scenes took place in Palestine, for when the Crusaders
+arrived in that country, they, actuated by very mistaken notions of
+the spirit of Christianity, inhumanly murdered all the Jews they could
+lay hands upon; and men, women, and children alike perished by
+hundreds.
+
+During this dreadful time, it is pleasant to know that some of the
+Christian bishops and clergy did try to protect the Jews; and they
+received into their houses such fugitives as could manage to escape
+from the fury of their enemies.
+
+Thus ended the eleventh century.
+
+
+
+
+Chapter VII.--TWELFTH CENTURY.
+
+
+Our history has now brought us to the twelfth century; that is, to the
+space of 100 years, from A.D. 1100 to A.D. 1200. The twelfth century
+began as the eleventh had ended; for the Crusaders continued to
+persecute the Jews in Germany and other countries, as well as in
+Palestine.
+
+The cry of the Christians was, "Let us destroy the descendants of
+those who crucified Jesus Christ, so that the name of Israel be no
+more remembered"--a cry as much at variance with prophecy, as with the
+spirit of Christianity; for the Holy Scriptures had plainly declared,
+that the once chosen people of God, though scattered throughout all
+lands, and severely punished for their unbelief, should _never be
+destroyed_.
+
+Among the Christian bishops who interfered in favour of the Jews, was
+one called St. Bernard, who thought that it was the duty of Christians
+to _convert_ rather than destroy them; and that kindness was more
+likely to do this than persecution. St. Bernard brought Innocent the
+Second, who was then Pope, to agree with him, and to befriend the
+Hebrew race.
+
+On one occasion, when this Pope entered with much pomp and show into
+Paris, the Jews, approaching him with great respect, gave him a
+volume, or roll, containing the Law. The Pope received it, and said,
+"I reverence the Law given by God to Moses, but I condemn your
+explanation of it, because you still expect the Coming of the promised
+Messiah, instead of believing, as the Catholic Church does, that Jesus
+Christ was indeed the Messiah our Saviour; and that He now liveth and
+reigneth in Heaven, with God the Father, and God the Holy Ghost."
+
+The next Pope was also favourable to the Jews, and forbade the people
+to insult them on any occasion whatever. Under such circumstances, the
+Jews became a rich and flourishing people in Rome, and in all the
+other cities of Italy.
+
+Towards the close of the twelfth century, a Jewish rabbi, named
+Joseph, was prime minister to a Christian king of Spain, and had a
+coach of state, and guards to attend upon him; but having cause to be
+displeased with the wicked conduct of one of his countrymen, this man,
+whose name was Gonzales, contrived by his falsehoods to set the king
+against Joseph, who was in consequence turned out of his office in
+disgrace. Gonzales, who, though a Jew himself, was no friend to his
+brethren, now, under pretence of enriching the king, persuaded him to
+allow him to do as he pleased with eight of the principal Jews. The
+king consented; Gonzales caused these eight men to be put to death,
+and seized all their property. He then asked the king to give up to
+him twenty more; but the monarch refused, thinking it more honourable
+to demand some of their riches for his own use, than to deprive them
+of life as well as property: the unhappy Jews gladly consented to give
+the king large sums of money, in order to preserve their lives.
+Shortly afterwards, Gonzales, having displeased the king, was shut up
+in prison, and then the Jews again enjoyed that peace and quiet so
+favourable to the pursuit of learning, of which they were very fond.
+Among the learned men who distinguished themselves at this time, the
+chief was Moses Maimonides, or the son of Maimon. This man claimed to
+be descended from king David: his knowledge and learning were so
+wonderfully great, and so far superior to that of any other rabbi,
+that his countrymen called him "The Eagle of Doctors," (the eagle
+being the king of his kind,) and declared, that no one before had ever
+come so near in wisdom to their great founder and lawgiver, whose name
+he bore.
+
+But the very wisdom and learning for which they praised him, soon
+raised the jealousy of the Jews against Maimonides; and this feeling
+was increased by his showing very little respect for the Talmud, and
+by his teaching some extraordinary doctrines, learnt from a Mahometan
+of Arabia, under whom he had studied. Thus Maimonides offended a great
+part of the Jewish people; and at Montpelier, a town in the South of
+France, the chief of the synagogue persuaded certain learned men to
+preach against Maimonides, and defend the Talmud: he also caused the
+works of Maimonides to be burnt, and excommunicated all who should
+dare to read them.
+
+The learned men amongst the Jews were now divided into two parties:
+one _for_ and one _against_ Maimonides; and disputes were in
+consequence carried on for many years. At this time, learning was not
+entirely confined to _men_ amongst the Hebrew race; for several
+learned Jewish _women_ made themselves remarkable in the twelfth
+century. One of these women was so skilful in explaining the Law and
+the Talmud, that many went to hear her lectures upon these subjects:
+she spake to the people from behind a latticed window, so that, whilst
+her voice was heard, she herself could not be seen by those outside.
+
+From Jewish historians we learn, that during this twelfth century many
+of their nation were raised, at different times, to high offices in
+the courts of princes; and that others became celebrated as generals.
+Several learned Jews also renounced their religion and became
+Christians, and then wrote books in favour of Christianity. One of
+these Jews turned Mahometan, and wrote a book, accusing his Jewish
+brethren of having altered the Law given to Moses by God. This greatly
+pleased the followers of Mahomet, who forbade any person to quote or
+translate any part of the Pentateuch, as used by either Jews or
+Christians.
+
+In France, towards the end of this century, the Jews suffered greatly
+under Philip Augustus, or Philip the Second, who began to reign A.D.
+1180. Some Jews were accused of having murdered a Christian youth;
+king Philip eagerly seized upon such an excuse, and, under pretence of
+piety and zeal for the glory of God, banished all the Hebrew race from
+his dominions; allowing them only to keep the money for which they
+could sell their furniture, the king taking for his own use all the
+rest of their property. It is even said that these poor creatures were
+robbed of what money they had been allowed to keep, and reduced to
+such a state of want and misery, that many died in consequence. The
+industry and skill of the Jews, however, made their loss felt in every
+country from which they were expelled; and no doubt that was the case
+now, for shortly afterwards Philip recalled them, excusing himself to
+such of his subjects as disapproved of the measure, by saying, that he
+allowed the Jews to return in order to get from them money to pay the
+expenses of the Crusades.
+
+So wickedly were the Jews treated at this time, that if one became a
+Christian, all his property was taken from him--a measure not likely
+to encourage conversions.
+
+Something must now be said of the treatment of the Jews in England
+during the twelfth century. Henry the Second, who began to reign A.D.
+1154, has been blamed by monkish writers for allowing them to live in
+peace; but the scene was soon changed.
+
+The great wealth of the Jews caused them often to be applied to by
+those who wished to borrow money; but they were hated by all
+Christians, and grievously oppressed and ill-treated in most Christian
+countries. When Richard the First succeeded his father, A.D. 1189, the
+Jews hoped, by giving him large sums of money, to secure his favour
+and protection; and great numbers of them came up to London from the
+most distant parts of England, just before the king's coronation. The
+common people in those days were very ignorant and superstitious, and
+fancied that the Jews were magicians or conjurors, who could bewitch
+the king, and so do him harm; and Richard, therefore, forbade any Jew
+to be present in Westminster Abbey at his coronation.
+
+Some of them, however, hoping to forward their own interests, ventured
+into the abbey, loaded with valuable presents for the monarch; but as
+they knelt before him, the king spurned them with his foot, and the
+courtiers followed his example. A great outcry was immediately raised
+outside the abbey; and at the same time a report was spread, that
+Richard had given an order for the general massacre of the Jews. An
+order so agreeable to the people, who hated the race of Israel, was
+instantly acted upon; and under this false impression, hundreds of
+Jews perished miserably: houses were broken open, and all the
+inhabitants murdered; or if they resisted the entrance of their foes,
+their houses were set on fire. Many of these wretched Jews put their
+own wives and children to death, to prevent their falling into the
+merciless hands of the Christians. The day after the coronation, a
+proclamation was published to stop these shocking acts; but the fury
+of the people was not so easily checked, and the persecution continued
+in some degree for several months. Nor was it confined to London, for
+in other parts of England similar outrages were committed upon the
+unfortunate Jews.
+
+When Richard the First went to Palestine to take part in the Third
+Crusade, the Jews suffered a still worse persecution; for although
+they had furnished the king with large sums of money for the expenses
+of this war, their enemies were not satisfied.
+
+It has been said, that in those times the Jews best understood how to
+get rich by trade; one way in which they made money was, by lending it
+at high interest. If, for instance, any person wanted a large sum of
+money at once, in order to buy an estate, or carry out any great
+object, he would borrow it of the Jews; engaging, in return, to pay a
+certain sum every year, or every month, as _interest_ on the money
+lent, until he could repay the whole sum.
+
+The Jews who lent money asked very high interest for it; and were
+often guilty of great injustice and harshness to those who had
+borrowed it: all this added considerably to the hatred felt towards
+the Hebrew race on account of their religion.
+
+
+
+
+Chapter VIII.--IMPOSTORS IN THE TWELFTH CENTURY.
+
+
+When Richard the First was making preparations for the Holy War, (as
+the Crusade was called,) his Christian subjects felt very angry that
+they, who looked upon themselves as the favourites of Heaven, should
+be obliged to deprive their families even of needful things, in order
+to fit themselves or others out to join in this war, whilst the
+enemies of Christ were left in peaceable enjoyment of their riches;
+and they persuaded themselves that it would be a meritorious act,
+acceptable to God, to destroy all the descendants of those who had
+crucified the Saviour, and then take their wealth to pay the expenses
+of the Crusade. Before his departure for the Holy Land, the King gave
+an order that the Jews were not to be disturbed in any way; but no
+sooner had he left England, than the fury of the people broke out
+afresh, and very many of the unhappy Israelites were destroyed in
+different places, and their property seized; whilst the magistrates,
+whose duty it was to keep order and protect _all_ the king's subjects,
+made little or no attempt to stop these acts of cruelty and violence.
+
+At York, the most dreadful scenes took place. The Jews of that city
+were great money-lenders, or _usurers_, as they were called in
+reproach; and as they lived in a sumptuous manner, indulging
+themselves in every luxury, the people envied them for their riches,
+and hated them more and more; and hearing what had been done in other
+parts of England, they prepared to attack their victims. Upon this,
+the chief persons among the Israelites prevailed upon the governor of
+York to allow their countrymen to take refuge in the castle, as its
+walls were strong enough to protect those within them. Very soon,
+however, the Jews, seeing that the governor frequently went out of the
+castle into the city, suspected that he was plotting with their
+enemies for their destruction; and therefore, one day, when he had
+gone out as usual, they shut the gates, and refused to let him in
+again. The governor, very indignant, complained to the sheriff and to
+the heads of the Christian party, who, as they were the chief debtors
+to the Jews, were most anxious to destroy them. The sheriff
+immediately ordered the governor to attack the castle; but he soon
+repented of having given such a hasty order, and many of the principal
+citizens refused to join in its execution. It was, however, too late
+to check the populace, who were bent upon murder and robbery. The
+attack was made, the assailants encouraging each other by the cry,
+"Destroy the enemies of Jesus." The Jews offered to give large sums of
+money, on condition that their lives should be spared; but this offer
+was refused. When they saw that they could defend themselves no
+longer, one of their most esteemed rabbis proposed that they should
+kill themselves, saying, that it was better to die courageously for
+the Law than to fall into the hands of the Christians. Accordingly,
+these poor creatures killed their wives and children, set fire to the
+castle, and then slew themselves. In this way 500 perished. A few, who
+gave themselves up in hopes of meeting with mercy, were murdered, and
+all the houses belonging to the Jews were plundered.
+
+Richard was very angry when he heard of such disobedience to his
+orders, and ordered the Bishop of Ely, as Chief Justice of England, to
+punish the guilty most severely. The chief offenders, however, had
+left York before the bishop entered that city; and he contented
+himself with depriving the sheriff and governor of their offices, and
+laying a fine upon some of the richest citizens.
+
+Although so much has been said about the Jews in the twelfth century,
+there is still something more to be added, because during this period
+there were more impostors pretending to be the Messiah, than during
+any other similar period of time. The first of these impostors
+appeared in France A.D. 1137, and committed so many crimes, that the
+Government caused several synagogues to be destroyed, and at length
+the man himself was put to death, with a large number of his
+followers. The next year a false Messiah appeared in Persia, and
+collected a formidable army. The king of the country bribed him with a
+large sum of money to disband his followers, and then treacherously
+caused him to be beheaded, forcing the Jews to return to him the
+money, which he had given as a bribe to the unfortunate man.
+
+Spain had also her impostor, who appeared in A.D. 1157, and was
+supported by one of the most learned rabbis of Cordova, who had just
+written a book to prove that the Messiah must shortly come--a work
+which had probably put it into the head of this man to assume the
+character. The greater part of the educated and sensible Jews looked
+upon this impostor as a madman; but the people in general believed in
+him, and suffered severely for their folly.
+
+Ten years afterwards, a person appeared in the kingdom of Fez, in
+Africa, and declared that in the course of a year the promised Messiah
+would come. The conduct of this impostor greatly displeased the
+Mahometans, to whom the kingdom belonged, and brought persecution upon
+all the Jews scattered throughout the country.
+
+In the same year in which a false Messiah appeared in Fez, another Jew
+of Arabia took the title of Messiah. He pretended to work miracles,
+and gained many followers. He was at length seized, and taken before
+the ruler of the country, who asked him, what had led him to try and
+impose upon his countrymen? He boldly answered, that he had not done
+so, for that he was indeed a prophet sent by God. Being then asked
+what miracle he could work to prove that he was really sent by God, he
+said, "Cut off my head, and I will come back again to life." The king
+took him at his word, and ordered him to be beheaded, promising to
+believe in him if he came to life again. His followers actually
+continued for some time to expect his re-appearance; but at last they
+were obliged to give up all hope: they were heavily fined, as a
+punishment for listening to this impostor.
+
+We have now spoken of eight pretended Messiahs; but there is still one
+more, the most famous of them all: this was a Jew, named David Alroi,
+or El David, who, with about 1,000 of his countrymen, dwelt in a city
+subject to the King of Persia, to whom they paid tribute. In 1199 El
+David took the title of Messiah; and, being a learned and clever man,
+he deceived the multitude by his pretended miracles, and persuaded
+them to take up arms in his cause. The King of Persia, alarmed by the
+success of the rebels, commanded El David to go to Court, promising
+to acknowledge him as the Messiah, if he would give some miraculous
+proof of being so. Contrary to all expectation, the impostor appeared
+before the king, persisting in his claim to be the true Messiah. He
+was then put into prison, in order to see whether he could work a
+miracle to set himself free. Somehow or other, he did manage to
+escape, and those who were sent in search of him were unable to find
+him; but, through the treachery of his son-in-law, who took a large
+bribe to betray him, he was given up to the king, and put to death,
+with a great number of those who had been deceived by him.
+
+Thus remarkably was fulfilled our Saviour's prophecy, that "false
+Christs and false prophets should arise and deceive many." It may seem
+strange to us that the Jews, after refusing to acknowledge Jesus
+Christ, Who had given so many proofs of His Divine power, should
+afterwards have been so ready to follow any impostor who chose to
+style himself the Messiah, without being able to do one single thing
+to support such a claim.
+
+The reason of this appears to be, that the Jews, in spite of all
+prophecy, still set their minds upon a Messiah, who could at once
+establish a kingdom upon earth; and they were, in consequence, always
+ready to take up arms, hoping that the time for establishing such a
+kingdom was now come.
+
+Jesus, by His conduct, put an end to all hopes of the kind in Him; and
+therefore He was despised and rejected. The impostors who took His
+name promised to deliver the Jews from all their enemies, and restore
+them to their country; and therefore they were believed and followed.
+
+The cruel treatment experienced by the Jews in England during the
+reign of Richard the First, led many of those who still possessed any
+property, to leave the country; so that when John became king, A.D.
+1199, the absence of so many rich people and the falling off of trade
+were much felt in the kingdom; and, in the early part of the
+thirteenth century, the king used every means in his power to bring
+them back. He solemnly promised, that if they would give him a large
+sum of money, they should enjoy all their former privileges: he
+allowed them to possess lands, build synagogues, and even choose a
+High Priest. Great numbers of Jews then returned to England, where
+they were soon more cruelly plundered than they had been before. It
+was the old story; they were odious to the people on account of their
+religion, and still more so, perhaps, for the enormous usury which
+they exacted for money lent. Thus there was a continual cry for their
+banishment, or rather for their destruction; but the king found it
+more for his own interest to keep them in the country, where he could
+upon all occasions make them purchase his protection by paying a heavy
+fine; and the Jews, seeing that so long as they gave money to the king
+they might exact what interest they pleased for money lent to his
+subjects, acted accordingly, and became more and more oppressive to
+all who were so unfortunate as to be their debtors.
+
+In the beginning of the thirteenth century, A.D. 1210, John wished to
+raise a large sum of money: as usual, he fell upon the Jews. The money
+not being readily paid, the king, in spite of the privileges which
+these unfortunate people had so dearly purchased, ordered men and
+women to be put into prison until he received the enormous sum which
+he now demanded. A Jew of Bristol was called upon to furnish such an
+immense sum, that he refused, declaring that the payment of it would
+reduce him to beggary. Upon this refusal, the king cruelly ordered
+that one of the poor man's teeth should be taken out every day until
+he did pay. This wretched Jew lost seven teeth, and then agreed to
+give the sum demanded by the king.
+
+
+
+
+Chapter IX.--THIRTEENTH CENTURY IN ENGLAND AND FRANCE.
+
+
+Henry the Third became King of England on the death of John, A.D.
+1216: he was quite a child when his father died; but those who
+governed for him, set the Jews who were in prison at liberty; and
+ordered that they should be protected against the violence of the
+Crusaders. Still, during the whole of Henry's long reign, which
+extended far into the latter half of the thirteenth century, the Jews
+were subject to great oppression and ill-usage in England.
+
+As a privilege and favour to the citizens of Newcastle, the king
+commanded that no Jew should be allowed to dwell in their city.
+
+The Archbishop of Canterbury, and the Bishops of Lincoln and Norwich,
+took a sure way of driving the Jews out of their dioceses; for they
+forbade all Christians to sell them any provisions whatever.
+
+The Prior of Dunstable, on the other hand, gave the Jews leave to
+reside in those places over which he had any control, on condition of
+their paying him every year two silver spoons.
+
+The Jews were at this time accused of committing all sorts of dreadful
+crimes; how far these accusations were true or false, we do not know.
+They were human creatures, and the cruel treatment they met with,
+might well lead them into the commission of many wrong acts, which
+would, of course, be exaggerated by the hatred of their enemies; who
+believed them guilty, upon the slightest suspicion, and compelled
+them, in consequence, to pay heavy fines.
+
+In the middle of the century, when Henry the Third demanded fresh
+supplies of money for the purposes of war, the Jews, irritated by such
+repeated oppression, wished to leave England, and seek some more
+hospitable country, in which they might dwell: the king refused to
+allow them to leave the country, and forced them to pay the tax
+demanded. The next year, the king again applied to them, declaring
+that in spite of the taxes he had already levied, he continued to be
+greatly in want of money, and must raise it from any quarter, and by
+any means.
+
+The unfortunate Jews truly declared that they could not pay the taxes
+now demanded of them; upon which Henry the Third actually sold them
+and their possessions to his brother, to raise the sum required! It
+was now expected that the Jews would be completely robbed of
+everything they possessed, in order to repay the prince the money for
+which he had bought them; but he, being convinced that they really
+could not have furnished the sum required, had compassion upon them,
+and left them in peace.
+
+To such a height had hatred of the Jews risen in this reign, that when
+(about 1264) the barons took up arms to force the king to agree to
+their demands, they could think of no better way of gaining the favour
+and help of the people, than by killing the Jews; and 700 were
+accordingly massacred. The pretence for this massacre was, that one of
+the Jews had tried to force a Christian to pay an enormous and unfair
+interest for a loan of money: supposing this to have been true, the
+crime of one man should not have caused the death of hundreds. At the
+same time, houses were plundered, and the magnificent synagogue, built
+in the beginning of Henry the Third's reign, was burnt to the ground:
+it was afterwards rebuilt; but in 1270, the king most unjustly took it
+from the Jews, and gave it to a body of friars, who lived near it,
+and complained that their devotions were disturbed by the howling of
+the Jews during their worship.
+
+The fact was, that the chapel belonging to the friars was small and
+dark, and they coveted the fine large synagogue close by their
+dwelling; and as no ideas of justice ever interfered with the
+treatment of the Jews, they begged the king to give them this
+synagogue, and furnished him with an excuse for doing so.
+
+On the death of Henry the Third, A.D. 1272, his son Edward the First
+became King of England, and very soon afterwards a law was made, which
+promised to improve the condition of the Jews; as it fixed a yearly
+tax to be paid by them, instead of leaving them liable to be called
+upon for contributions on every occasion, at the will of their
+enemies. This law also permitted them to possess houses and lands
+wherever they pleased. But, on the other hand, it was forbidden for
+any Christian to lodge in the house of a Jew; and every one of the
+Hebrew race above seven years of age, was obliged to wear a
+distinguishing mark upon his upper garment: this mark was a figure of
+two ropes joined together.
+
+In the latter part of his reign, Edward changed his conduct towards
+the Jews, and they were treated with much injustice and even cruelty.
+The oppression suffered by these unhappy people, had not unnaturally
+raised up in them a spirit of retaliation; it made them think, that
+it was justifiable to use every possible means, right or wrong, to
+repay themselves for all the money unjustly taken from them by
+the Christians: their attempts to do this, increased the hatred
+entertained for them. They were accused of coining false money, and
+of cheating in every possible way. A great outcry being raised
+against them, they were, in all parts of the kingdom, thrown into
+prison, and many of them were executed, whilst their houses, lands,
+and goods, were sold for the use of Government. But to show the
+people that these measures were not taken merely for the sake of the
+plunder, the king ordered, that half the money produced by this sale
+should be put by, and given to such Jews as would renounce their
+religion and become Christians. Very few, however, could be brought,
+for the sake of worldly advantages, to embrace the religion of their
+persecutors; nor can we be surprised, that the very unchristianlike
+conduct of the followers of the blessed Jesus, should have increased
+the hatred and contempt felt by the Jews for the Christian religion.
+
+Towards the end of the thirteenth century, about A.D. 1290, Edward the
+First, who had already banished the children of Israel from those
+parts of France which were under his dominion, now commanded them all
+to leave England, and never to come back on pain of death. He took
+whatever property they had, only allowing them to keep enough money to
+pay the expenses of removal into foreign countries; and of this
+miserable sum many of them were robbed by the seamen at Dover and
+other ports, whilst some hundreds of the poor wretches were even
+thrown into the sea and drowned: for this crime, however, many of the
+guilty seamen were punished by death.
+
+The clergy in England were so delighted to get rid of the Jews, that
+they willingly gave the king very considerable sums of money to make
+up for the loss of a people, from whom former monarchs had always
+obtained help in time of need.
+
+After this banishment of the Jews by Edward the First, they never
+appeared in any considerable numbers in England, until the seventeenth
+century.
+
+In France we have seen the Jews banished by Philip the Second, and
+then recalled by the same monarch at the end of the twelfth century
+(p. 408). They immediately returned to all their former ways of making
+money by usury, so that early in the thirteenth century they had again
+become rich, and purchased lands of the lords who had large estates;
+but on certain conditions, which made them in some degree the property
+of the liege lord, of whom they held their lands. This "feudal
+tenure," as it was called, was common over Europe in those times; and
+all, whether Jews or Christians, who thus held lands under a liege
+lord, were called his "vassals," and were bound to do him certain
+services, whenever called upon to do so.
+
+For some time Philip allowed, or at least did not try to put a stop
+to, the usurious practices of the Jews, because they gave him large
+sums of money in return for letting them alone; but at last the
+complaints of his subjects forced him to make some laws to check the
+evil. Philip the Second died A.D. 1223; Louis the Eighth, who
+succeeded him, reigned only three years: but when Louis the Ninth,
+surnamed Saint Louis, became king, A.D. 1226, he immediately made a
+law, forbidding any of his subjects to borrow money of a Jew. The
+condition of the Jews in France at this time was miserable enough;
+their property was at the mercy of those lords, in whose territories
+they had fixed their residence; without his leave, they could not
+change their place of abode, and if they ventured to do so, their
+liege lord had a right to follow them, and seize upon them as runaway,
+slaves! If one lord sold land to another, the Jews living on such
+land, also became the property of the purchaser: sometimes even, they
+were sold apart from the land, the price asked for them varying
+according to the talent and industry of each individual. But there was
+something worse still; if one of these Jews did become a Christian,
+the whole of his property was forfeited to his liege lord. So that
+these unhappy people were at the same time oppressed and persecuted
+for being Jews, or for becoming Christians; and this, by persons
+calling themselves Christians, who should have rejoiced at every
+conversion, and done all in their power to make them more frequent.
+Louis the Ninth, although called St. Louis on account of his
+remarkable piety and devotion, not only approved of these cruel and
+unjust laws, but added others; forbidding Christians to have any
+intercourse with the Jews, who were, in short, treated with the
+greatest harshness and injustice.
+
+But the most terrible persecution of this unhappy race, took place in
+A.D. 1238, when they were accused of having, in mockery of the
+Christians, crucified some children on Good Friday: on this
+supposition, multitudes of the Jews were put to death with the most
+cruel tortures, until the Pope, Gregory the Ninth, interfered to save
+them from further slaughter. During the imprisonment of Louis the
+Ninth in the Holy Land, whither he had gone upon a Crusade, he ordered
+the Jews to be driven out of his dominions; but when Philip the Third
+(the Bold) became king, in A.D. 1270, he recalled the Jews, because he
+stood in need of their money. In other parts of France, which were
+governed by Dukes or Princes of their own, subject more or less to the
+king, the Jews met with much the same kind of treatment; but in some
+provinces they did become magistrates, and possessed Christian slaves.
+Philip the Fourth (the Fair), who succeeded his father as king, A.D.
+1285, followed the example of Edward the First, who was then King of
+England, and banished the Jews altogether from France; seizing all
+their wealth, with the exception of a small sum to pay the expenses of
+their journey: many died of fatigue and want by the way, and the rest
+sought refuge in Germany. Some avoided banishment by being baptized:
+most of these returned afterwards to Judaism; but the conversion of
+some of them, at least, was sincere. Amongst those who became true
+Christians, was one Nicolas de Lyra, who spent the remainder of his
+life in explaining the Scriptures; and even wrote a book to prove from
+Scripture, that the Jews were wrong in not acknowledging Jesus Christ
+to be indeed the promised Messiah.
+
+
+
+
+Chapter X.--THIRTEENTH CENTURY CONCLUDED.
+
+
+In Spain during the thirteenth century, the Jews suffered as much as
+they did in England and in France. At this time there were two
+Christian kingdoms in Spain: namely, the kingdom of Castile and the
+kingdom of Arragon; the southern part of Spain formed the kingdom of
+the Moors, who were Mahometans. The Bishop of Toledo, vexed at the
+increased numbers and riches of the Israelites in Spain, excited the
+populace against them, and putting himself at the head of the
+rioters, entered and plundered synagogues and houses; the Crusaders
+completed the work so unworthily begun by a Christian bishop, and,
+according to Jewish writers, this was one of the most severe and
+bloody persecutions ever endured by their unhappy countrymen: great
+numbers quitted the country at this time. The Spanish nobles tried to
+put a stop to the horrible cruelties practised towards the Jews; but
+Ferdinand the Third, who became King of Castile, A.D. 1226, rather
+encouraged the persecution, in order to make himself popular with the
+lower orders, who detested the Jews.
+
+In the kingdom of Arragon, towards the middle of the century, great
+efforts were made for the conversion of the Jews. One of the clergy,
+named Raymond, contrived to keep in check the violence of the people,
+who had a great respect for him; and at the same time he persuaded the
+king, James the First, who was a zealous Christian, that the best way
+to convert the Jews was by treating them with kindness, and trying to
+convince them of their errors. To carry out his views, Raymond caused
+many of the friars to learn the Hebrew and Arabic languages, and to
+study the Scriptures carefully, so as to be able to reason with the
+Jews, and point out to them how all the prophecies in the Old
+Testament were fulfilled in Jesus of Nazareth. All his attempts to
+convert the Jews were, however, unsuccessful, although they highly
+esteemed Raymond himself for his moderation and humanity.
+
+The King of Arragon mean time, so far from sharing the prejudices
+against the Jews, applied to them for instruction in many matters of
+learning and science: the great and learned men amongst the Spaniards
+also encouraged and admired them; but the people, and the ignorant and
+ill-educated among the clergy, hated and despised them, and would
+gladly have destroyed them altogether.
+
+In the middle of the century, Alphonso the Tenth, who was then King of
+Castile, encouraged all learned men, whatever might be their religious
+opinions; and the favour shown in consequence to the Jews, excited the
+jealousy of the people, who formed fresh plots for their destruction.
+The dead body of a man was thrown into the house of a Jew, who was
+then accused of having murdered the man: this accusation roused the
+fury of the populace, who put numbers of the Jews to death. The
+massacre threatened to become general, but the authorities interfered,
+and declaring that the Jew was innocent of the crime laid to his
+charge, order was at length restored.
+
+During those times, when the Israelites enjoyed the favour of the
+kings in Spain, many learned men flourished, and educated pupils, who
+afterwards became celebrated amongst their countrymen.
+
+The Spanish Jews were again disturbed by an impostor called Zechariah,
+who pretended that by studying the prophecies, he had discovered the
+exact day on which the Messiah would appear; and declared that the
+Jewish people would then be gathered together by the Lord, Who would
+subdue their enemies and resettle them in their ancient kingdom. The
+Jews, always too easily deceived, prepared for this grand event by
+prayer and fasting; and on the appointed day they crowded to the
+synagogues clothed in white robes. Besides having the mortification of
+a bitter disappointment, they thus brought upon themselves the insult
+and ridicule of their enemies.
+
+In Germany, during the thirteenth century, the Jews suffered much, in
+consequence of their being constantly accused of committing crimes
+more or less heinous. At one time they were charged with encouraging
+the Persians and Tartars to attack the country and destroy the
+Christians; at another time, with preventing the baptism of those
+amongst them who wished to become Christians; and they were
+repeatedly accused of murdering Christian children at the time of the
+Passover. What truth there was in any of these accusations, we do not
+know, but each was made by the people a pretext for robbery and
+murder; nor could the authorities save the wretched Jews from the
+fury of their Christian enemies. On one occasion, when the people of
+Munich were murdering all the Jews they could find, the town
+officers, unable to stop the tumult, advised the wretched victims to
+take refuge in their synagogue, a strong stone building, till the
+fury of their persecutors should cool down: but in spite of the
+efforts made by the Duke of Bavaria and his officers, they were all
+burnt, or otherwise killed in the synagogue. Notwithstanding all
+these persecutions, many learned rabbis flourished in Germany during
+this century; and towards its close violent disputes arose amongst
+the Jews themselves, as to the doctrines which were to be believed
+and taught. The consequence was, that the Jews were divided into two
+parties or sects, the Rabbinists and the Caraites: these two sects
+hated each other, since the Caraites taught that the Talmud, regarded
+by the Rabbinists with the greatest veneration, was not to be
+depended upon in any way whatever.
+
+Towards the end of the century, when Germany was disturbed by the wars
+between Albert of Austria and another prince, who both wished to be
+Emperor of Germany, a peasant pretended that he was sent by God to
+destroy all the Jews. This man went about the country declaring his
+errand, and exciting the people to execute the Will of God. The
+multitude rose at once, and killed great numbers of the Jews; whilst
+many of these unhappy people destroyed themselves and their families,
+to escape from their enemies. Albert would gladly have put a stop to
+this barbarous persecution; but he was afraid that if he did so, many
+of his followers, who believed that the peasant really had a divine
+commission, would abandon him, and take the side of the rival prince.
+The riot was at last stopped, and a heavy fine laid upon the town of
+Nuremburg, where it had begun: half the town was already burnt down,
+by the Jews setting fire to their own houses.
+
+It has been already said, that the Roman Pontiffs, or Popes, often
+interfered to stop the persecution of the Jews, and to check the
+mistaken zeal of those who wanted to _force_ them to become
+Christians. In 1247, Innocent the Fourth wrote a letter in defence of
+the Jews, declaring that they were not guilty of the crimes laid to
+their charge; and he also said, that their condition under Christian
+princes, was far more miserable and wretched than that of their
+fathers had been under Pharaoh.
+
+There were a great many Jews in the kingdom of Naples, and they had
+much wealth: as they had done the king some important service, he
+treated them with great indulgence. But after his death, attempts were
+made to convert them, instead of allowing them still to enjoy the free
+exercise of their religion. The Jews, fearing a persecution, offered
+to become Christians, provided they were allowed to marry into the
+richest and noblest families in the kingdom--a condition that they
+felt certain would be refused; but to their surprise and sorrow,
+permission was granted, and thus they were obliged to profess
+Christianity; but those who were not able to make advantageous
+marriages, soon returned to the practice of their own religion.
+
+It is said, that a monk, who wished the Jews to be punished for
+pretending to be Christians, hid a cross in a heap of earth, and then
+accused one of these poor creatures of having done it: the people,
+enraged at such an act, rose at once and massacred a great number of
+the Jews, and more would have been put to death if the nobles had not
+interposed, and even given shelter in their own houses to some of the
+most wealthy, who were always the peculiar objects of popular fury. In
+the East, the number and the power of the Jews were much lessened
+during the thirteenth century. The Caliph of Bagdad, who was a zealous
+Mahometan, and very fond of money, was vexed to see a people growing
+rich by their own industry, whilst they were always ready to receive
+any one who declared himself to be the Messiah: and he therefore began
+a persecution, by which he hoped to compel all Jews, either to become
+Mahometans or to leave his dominions. Some departed; others, to avoid
+exile, pretended to become followers of Mahomet. In some parts of the
+East the Jews suffered greatly from the invasions of the Tartars; but
+towards the end of the century they enjoyed peace for a short time,
+under a prince, whose chief minister and favourite was a Jewish
+physician, who obtained many privileges and indulgences for his
+countrymen. But on the death of this prince, his Mahometan subjects,
+enraged at the favour he had shown to the Jews for the sake of his
+minister, accused the latter of having poisoned his master: he was
+condemned without any proof, and vast numbers of his countrymen were
+at the same time murdered.
+
+Palestine was greatly distressed by the wars between the Christians
+and the Saracens. The Jews had still some synagogues in their native
+land; and even amidst their troubles, several learned rabbis appeared
+amongst them, the most remarkable of whom was styled the "Father of
+Wisdom"; he had been born in Spain, but went to live in Judæa, where
+he built a synagogue. Several learned rabbis of the Caraite sect
+flourished in different parts of the East during the thirteenth
+century.
+
+The fourteenth century does not seem to have brought any comfort to
+the wretched Hebrews. The same avarice or love of money which made
+Philip the Fourth drive them out of France, made Louis the Tenth, who
+became king A.D. 1314, bring them back again; because he wanted some
+of their money to enable him to reduce the Flemings to subjection.
+The Flemings were the inhabitants of Flanders, a country in that part
+of Europe which we now call Belgium. The conditions upon which the
+Jews were allowed to return to France were, that they should pay a
+heavy tax to the king; and that their stay in the country should be
+limited to a period of twelve years. During this time they might make
+money by trade and labour: they might buy land for synagogues and
+burying-places, and they might purchase any books they pleased with
+the exception of the Talmud: but they were forbidden to converse
+publicly or privately with any Christian; and they were obliged, as
+before, to wear a mark upon their upper garment.
+
+Philip the Fifth became King of France in A.D. 1316, and during
+his reign the Jews suffered much from a body of men called "The
+Shepherds." They really were shepherds and labourers, who left their
+usual occupations to go, as they said, to the relief of the Holy
+Land. Their leaders were two priests, who, by pretending to work
+miracles, got many of the lowest classes of the people to join the
+band. Having thus strengthened themselves by the addition of a
+considerable body of desperate ruffians, the Shepherds plundered
+the southern provinces of France, and by breaking open the prisons,
+added still further to their own numbers, by receiving the liberated
+criminals as brethren. They committed the most unheard-of barbarities,
+especially upon the Jews, who fled before this savage band, and took
+refuge in considerable numbers, in a strong castle, near Toulouse; and
+here defended themselves bravely, but in vain. When no hope of safety
+remained, they put themselves or each other to death. Many of the
+Shepherds were taken and executed.
+
+
+
+
+Chapter XI.--END OF THE FOURTEENTH CENTURY.
+
+
+About ten years after the affair of the Shepherds, the Jews in France
+were accused of having been bribed by the Saracen king of Granada to
+poison all the wells and rivers in the country. There was no proof of
+this but the declaration of a leper, who said, that a rich Jew had
+given him money to poison some wells; but this was enough for the
+populace, who, without waiting for inquiry or trial, rose at once, and
+put numbers of the suspected race to a cruel death.
+
+The king, Philip the Sixth, shamefully took advantage of this popular
+outcry, and imprisoned the wealthy Jews in Paris until they told him
+where their treasures were hid; he then seized the greatest part for
+his own use, and banished the whole race from his dominions. The Jews,
+thus expelled from France, took refuge in the northern part of Italy,
+then called Lombardy, and there first established "banks," and the
+system called "banking"; by which merchants, in lands far distant from
+each other, could receive the price of goods exchanged, without the
+risk of sending money: and by this means, the Jews from this time were
+often able to save their riches from the avarice and violence of their
+enemies. But the system of banking was not useful to the Jews alone:
+it was of the greatest service to trade in general, as well as to
+individuals, and has continued so up to the present time, when every
+considerable town in almost all European countries has its bank or
+banks. The great skill and cleverness of the Jews in all matters
+connected with money, made the monarchs of various kingdoms willing to
+let them remain in their dominions; for though they would gladly have
+been rid of the Jews themselves, they were anxious to keep their
+wealth in the country.
+
+After John the Second became King of France, A.D. 1351, the Jews tried
+to obtain leave to return to France; but the permission was not
+granted until 1356, when, John having been taken prisoner by the
+English, the money of the Jews was needed to raise the sum demanded
+for his ransom. The children of Israel were, therefore, re-admitted
+into France for twenty years, on condition that they should at once
+pay a considerable sum, and that each Jew should pay annually a fixed
+tax. They would have been wiser to have remained out of the kingdom;
+for during the reign of Charles the Sixth, which began in 1380, they
+were often fined, scourged, and many of them executed, on pretence of
+their having committed various crimes. The wicked absurdity of many of
+these accusations is proved by the fact, that when Charles the Sixth
+became mad, the Jews were accused of having deprived him of his
+senses!
+
+Towards the end of the fourteenth century, the people of France again
+became clamorous for the banishment of the Jews; and supported by
+certain noblemen who owed those unhappy creatures money, they broke
+into their houses, murdered the inhabitants, and seized all the
+property they could find. Some of the persecuted race took refuge in
+one of the prisons: their wives attempted to follow them, with their
+children in their arms, but the mob forced the little ones away from
+their mothers, and carried them off to be baptized. The government,
+too weak to venture on punishing the perpetrators of these crimes,
+replaced the Jews who survived in their houses; and ordered that all
+persons who had taken any of their property should give it back to
+them--an order which was, of course, only laughed at. In A.D. 1394, an
+Act was passed, banishing the Jews from France for ever; but as the
+town of Metz, in that part of the country called Lorraine, was then a
+free city, under the protection of the Emperor of Germany, the Jews
+continued to reside there in peace; and after Lorraine became a part
+of the kingdom of France, the French monarchs did not molest the Jews
+in Metz. But though, until the seventeenth century, Metz was the only
+city in France where the Jews were _allowed_ to reside, a few were
+always to be found in different parts of the kingdom. Mary de Medicis,
+the wife of Henry the Fourth, who became king A.D. 1589, sent for a
+Jewish physician to Paris, where he was allowed free exercise of his
+religion for himself and his family.
+
+The Jews, who were driven out of France in 1394, went mostly into
+Germany, where, however, they could not have much hope of peace, as
+their brethren in that country had suffered much from the beginning of
+the fourteenth century. About the middle of the century, a number of
+ignorant and superstitious Christians, imagining that the Almighty had
+ordered them to scourge themselves and kill the Jews, formed
+themselves into a company, called "Flagellants," for the purpose of
+carrying out what they conceived to be the Divine commission. They
+proceeded to whip themselves in the most cruel manner, and then began
+their work of destruction. After many of the Jews had been murdered,
+the Flagellants came to some agreement with their unhappy victims; but
+this was rendered useless by the conduct of a Jew of Frankfort, who,
+not being satisfied with the agreement made, set fire to one of the
+public buildings, which was burnt down, with all the valuable papers
+it contained: the flames spread to the cathedral, and burnt that also
+to ashes. For this crime, not only the guilty Jew, but all his
+innocent brethren also, were put to death; with the exception of a
+few, who managed to escape, and took refuge in Bohemia.
+
+The year after the affair of the Flagellants, the Jews in Germany were
+accused of poisoning wells and springs, and a fresh massacre took
+place all over the country.
+
+At Metz, the Jews not only defended themselves, which they were
+perfectly right to do, but in revenge put to death, in a barbarous
+manner, 200 unarmed Christians, who were in no way answerable for the
+attack upon them.
+
+The enraged populace punished this real crime, by killing many
+thousands of the Jews, and setting fire to their houses. The flames
+spread, and did much damage in the town. This persecution extended
+over the whole of Germany; some of the princes and nobles tried to
+save and help the miserable victims, but with little success.
+
+The Jews who had fled into Bohemia suffered equally at Prague; during
+the Feast of the Passover, they were burnt in their synagogues whilst
+engaged in their devotions.
+
+Soon afterwards another persecution was raised, on the old charge of
+poisoning springs and rivers; and this persecution extended through
+Germany and into Italy, Provence, and other parts. The Emperor of
+Germany himself, convinced of their innocence of this pretended crime,
+endeavoured to convince his Council that it was impossible for the
+Jews to have committed it; but such was the feeling against the Hebrew
+race, that in order to save them from worse calamities, the Emperor
+was forced, at the close of the fourteenth century, to command these
+unhappy creatures either to be baptized, or to leave the country. The
+Jewish historians tell us, that very few did give up their religion;
+or, as they expressed it, "forsake the glory of their God."
+
+In Spain, the Jews suffered dreadfully at the beginning of the
+fourteenth century from the Shepherds, who, after finishing their work
+of destruction in France, carried fire and sword into Spain; marking
+out the race of Israel as their especial victims: and a pestilence
+that broke out in the army of the Shepherds increased their fury
+against these devoted people, whom they accused of having caused it by
+poisoning the rivers. This story was readily believed, or at least
+accepted, by those who ought to have known better; and great numbers
+of Jews were actually imprisoned on this charge: after a long
+confinement, the judges declared them to be innocent. The king,
+unwilling to allow that he had imprisoned them unjustly, pretended
+that he had only kept them in prison in order to convert them; but he
+caused a large number who refused to be baptized, to be put to death.
+
+Alphonso the Eleventh, king of Castile, was the friend and protector
+of the Jews, and had one of that nation for his principal minister and
+adviser. But this displeased his turbulent and rebellious subjects,
+who accused a Jewish boy of having in some way insulted the Sacrament:
+they became so violent upon the subject, that the king was obliged to
+summon a Council, to decide whether the Israelites should be put to
+death, or banished. Banishment was decided upon; and they were
+commanded to leave the country within three months' time: but mean
+time it was discovered that a _Christian_, and not a _Jewish_ lad, had
+committed the offence complained of; and the king recalled the
+sentence of banishment, to the great disappointment and indignation of
+the enemies of the Jews, who declared, that the witnesses who had
+proved the Christian lad to be guilty, had been bribed to do so.
+
+The same kind of treatment was experienced by the Israelites in other
+parts of Spain during the fourteenth century; but during that period
+the Popes in general treated them with humanity. Troubles and disputes
+unconnected with the Jews had caused the Popes for a time to leave
+Rome, and take up their residence at Avignon, in the south of France.
+Clement the Fifth, then Pope, did all in his power to save the Jews
+from the violence of the Shepherds, and all their other enemies: he
+also provided for them the means of instruction, by ordering that
+Hebrew should be taught in all the Christian universities, or places
+of education for young men; so that there might be some, able to show
+the Jews from their own Scriptures, how all ancient prophecies pointed
+out Jesus Christ as the true Messiah. Again, when the Jews were
+persecuted on pretence of their having poisoned the rivers, Pope
+Clement the Sixth exerted himself on their behalf; many of them found
+a safe asylum in Avignon, and the Pope left nothing undone to relieve
+their misery, and soften the fury of their persecutors. In Italy, the
+Jews seem to have been pretty well treated during the fourteenth
+century, and in Poland they met with favour and indulgence: by their
+industry they gained wealth and power, and became a prosperous and
+flourishing people, as they have ever since continued to be in that
+country. Poland produced many learned Jews; and Jewish children from
+all parts were sent there to study the Talmud, and to learn and
+practise all the peculiar rites and ceremonies of their religion.
+
+We have now come to the close of the fourteenth century. The dreadful
+sufferings endured by the Jews up to this time, and during future
+years, must remind us how surely all the prophecies contained in
+Scripture will be fulfilled. The prophets had foretold, that in
+consequence of their sins they would suffer unheard-of miseries:
+history shows us the accomplishment of this prediction.
+
+Then again, it is wonderful that with such persecutions, they should
+not have been utterly destroyed; but, no, the Lord had said by His
+prophets, that they should be scattered throughout all lands, but not
+destroyed. The whole history of the Jews proves the truth of the
+Bible; and it should remind us, that Scripture equally warns us, that
+if we sin we shall also suffer; and that nothing will be acceptable to
+God, but a true, loving, and faithful devotion of ourselves to the
+service of Jesus Christ, Whom we acknowledge to be the Son of God, the
+promised Messiah.
+
+
+
+
+Chapter XII.--THE JEWS AND THE INQUISITION.
+
+
+During the fifteenth century there were no Jews in England or France.
+Of course, there may have been a few scattered here and there; but
+there was no body of Jews in either country during this period.
+
+In Germany, their condition continued much the same. The slightest
+pretence sufficed to raise a persecution; and a pretence was afforded,
+at the close of the century, by an impostor, named David, who declared
+that the Messiah would positively appear in the year 1500. He
+afterwards declared, that the Messiah had delayed His coming on
+account of the sins of the people; and he caused the credulous Jews to
+appoint a solemn fast, in order to obtain pardon and hasten the
+appearance of the Deliverer. The Jews of course suffered; and David
+was imprisoned, and died shortly afterwards.
+
+In the beginning of this century, great efforts were made for the
+conversion of the Jews in the Spanish kingdom of Arragon. The Pope was
+zealous in the work; and one of their own race, named Jerome, who had
+himself embraced Christianity, undertook to convince his countrymen
+even by passages from the Talmud, that Jesus Christ must certainly be
+the Messiah. Although the Jews treated the Pope with great respect,
+they were by no means disposed to listen to Jerome, with whom they
+were very angry; first, for deserting the faith of his people; and,
+secondly, for drawing them into disputes, which might bring
+persecution upon them. It is said, however, that 4,000 Jews were then
+converted, and that a few years later, through the zeal of one of the
+clergy, a still larger number were baptized; but the greater part,
+having only submitted to baptism out of fear, continued to observe in
+secret all the rites and ceremonies of the Hebrews.
+
+In 1479 a great change took place in the condition of the Jews in
+Spain, for Ferdinand, King of Arragon, married Isabella, the Queen of
+Castile; so that from this time the two kingdoms became _one_, called
+the Kingdom of Spain. Ferdinand and Isabella were very anxious that
+all the inhabitants of Spain should be Christians. In 1492 the Moors
+were driven out of Granada, and their country became also a part of
+the Kingdom of Spain; but many of the Moors, rather than leave their
+beloved Granada, pretended to become Christians. Having driven the
+Moors out of Spain, Ferdinand thought it would be desirable to get rid
+of the Jews also; and he commanded them either to be baptized or to
+quit Spain altogether. In order to prevent Jews or Mahometans who had
+been baptized, from ever returning to the practices of their former
+faith, Ferdinand and Isabella were persuaded to establish the Court of
+the Inquisition in Spain. The Inquisition was a Court of Inquiry, the
+members of which were charged by the Pope to examine all persons
+accused, or suspected of holding any opinions in religious matters,
+not agreeing entirely with the doctrines taught by the Church of Rome.
+They had power to torture the accused, in order to force them to
+confessions, and to put to death all who continued to hold any
+opinions condemned by the Pope. So much was this dreadful tribunal
+feared by the people, that none ventured to withhold their nearest and
+dearest relations from the officers of the Inquisition, whose duty it
+was to arrest all persons, upon whom rested the slightest suspicion of
+what was called heresy. The unfortunate creatures thus dragged from
+their homes, were kept for a long time in the dungeons of the
+Inquisition, until they accused themselves and declared the cause of
+their imprisonment; for they were not told of what crimes they were
+accused, nor were their accusers ever brought face to face with them
+to witness against them, as justice would have demanded. Seldom did
+any, who were once consigned to the dungeons of the Inquisition,
+return to their families; and so well was this known that, when they
+were taken away by the officers, their friends and relations looked
+upon them as dead: nor did they dare to make any effort to save them,
+lest they should themselves be looked upon as accomplices in some
+unknown crime.
+
+When no shadow of proof could be brought against the wretched
+prisoners, they were discharged, with the loss of great part of their
+property, after suffering the most cruel tortures during a tedious and
+dreadful imprisonment. Many of those whom the Inquisitors (or Judges
+in this Court) chose to consider guilty, were secretly put to a cruel
+death, in the dungeons of the Inquisition. Sometimes a number of these
+so-called "heretics" were executed publicly, by being all burnt
+together with great pomp and ceremony, so as to make quite a show of
+their execution!
+
+This terrible show was called an "Auto-da-Fé," meaning a sacrifice
+offered up by faithful Christians to prove their devotion to God! It
+is dreadful to think of all the cruel and wicked things which have
+been done under pretence of religion, when true religion should fill
+our hearts with love to God, and love to man for His sake, and make us
+strive to subdue all our own evil passions and tempers.
+
+Sad too, to remember, that this cruel tribunal, under whose authority
+the most barbarous and wicked acts were committed through a long
+series of years, was established by Christian bishops, under the idea
+that they could thus please a God of love and mercy!
+
+It is necessary to mention the circumstances which led to the
+establishment of a tribunal, so opposed to the spirit of Christianity.
+
+The Popes, from being originally the Bishops of Rome, had gradually
+claimed and obtained influence and power over the Church in all
+Christian kingdoms; and they required that every member of these
+churches, should believe exactly whatever they and their Council
+declared to be right and true. The different orders of monks, who were
+established in every Christian country, supported the Pope's claims,
+and did all in their power to increase the power and authority of the
+Roman Pontiffs. Not content with spiritual power, the Popes, little by
+little, claimed the right to interfere in temporal affairs; so that,
+by degrees, the Pope claimed and exercised a kind of sovereign power
+over all Christian kings, and required them to obey him in temporal as
+well as spiritual matters. Such was the influence of the priests over
+an ignorant and superstitious people, that their kings would not have
+dared to deny the superior authority of the Pope, had they wished to
+do so; for the people were taught to believe, that the Roman Pontiff
+had power to draw down upon individuals and nations who had displeased
+him, the severest judgments, or visible signs of the displeasure of
+the Almighty God Himself.
+
+In England, the Pope's power never was so great as it became in Italy
+and other European countries.
+
+But though Christians in general, and the monks in particular, were
+ready to profess belief in whatever the Popes declared to be the
+truth, there arose from time to time men who, contrary to the Papal
+order, dared to search the Scriptures for themselves; and thus
+perceived clearly, that the Church of Rome had adopted many doctrines
+and practices which were, in fact, quite contrary to those taught by
+the Apostles, and given to them by the Lord Jesus Christ. Those who
+made such an important discovery, naturally told others of it; and
+thus there grew up in the Christian Church, a party who were opposed
+to the Pope's authority, both in spiritual and temporal matters.
+
+This was of course highly displeasing to the sovereign Pontiff; and,
+in order to check the spread of feelings and opinions which weakened
+the Papal power, the terrible Court of the Inquisition was established
+in Italy, by Pope Gregory the Ninth, in the year 1233--that is,
+towards the middle of the thirteenth century. It became the constant
+endeavour of all future Pontiffs, to persuade the various sovereigns
+of Europe, to introduce this iniquitous tribunal into their dominions.
+
+But, although Gregory the Ninth may be said to have established the
+Inquisition as a permanent tribunal, it was not altogether a new
+institution; for, at the close of the twelfth century, the same desire
+to check the growth of feelings opposed to Papal power, led Innocent
+the Third, in the year 1198, to nominate Inquisitorial Courts, to
+examine all persons accused of heresy. From this beginning, sprang the
+Court of Inquisition, established by Gregory A.D. 1233.
+
+Innocent the Third is well known in English history, as the Pope to
+whom King John gave up his kingdom, to be returned to him as a Papal
+fief. He is also remarkable for the encouragement given to the cruel
+persecution of the Albigenses in the south of France, and of the
+Waldenses in the valleys of Piedmont.
+
+The Albigenses were a body of men living about Toulouse and Albigeois,
+in Languedoc, who distinguished themselves by their opposition to the
+doctrines and ceremonies of the Church of Rome. Their name appears to
+have been given them, either because a great number of them resided in
+the diocese of Albi, or because they were condemned as heretics by a
+council held in that town. The Albigenses became so powerful, that
+Pope Innocent the Third sent a legate into their country; but, as that
+step produced no good effect, he stirred up against them Philip the
+Second, King of France, who, being joined by other princes, carried on
+a regular crusade against these unfortunate people. They were at first
+supported by Raimond, Count of Toulouse; but when the King of France
+made war upon them, he deserted them, and made his submission to the
+Pope; but, soon afterwards, finding himself plundered by the
+Crusaders, he declared war against them. He was, however, defeated and
+slain at the siege of Toulouse; and the consequence was, that the city
+surrendered to the Crusaders, who also conquered the greater part of
+Languedoc and Provence.
+
+His son, also called Raimond, who succeeded him, published a
+declaration against the Albigenses, A.D. 1253; and agreed with the
+Pope and the King of France, to set up the Inquisition in his
+territories. From this time the Albigenses gradually decreased in
+number, until, in the sixteenth century, the remnant had become so
+intermingled with the Vaudois, that all are known by the latter name.
+
+The Waldenses took their name from Peter Waldo, who was a rich
+merchant of Lyons, in the latter part of the twelfth century. Waldo,
+being extremely anxious for the increase of Christian knowledge and
+piety, employed a priest, in the year 1160, to translate from the
+Latin into French, the four Gospels and some other parts of Scripture.
+When this was done, Waldo found that there was no authority in
+Scripture, for many of the doctrines and practices taught by the
+Church over which the Pope presided; in fact, that they were quite
+contrary to the Word of God. In consequence, he gave up his mercantile
+profession, distributed his riches among the poor, and devoted
+himself, as a public teacher, to spread a knowledge of Scriptural
+truth. His success was great. His followers took their name of
+Waldenses from him; and they were also called "The poor men of Lyons."
+
+The Archbishop of Lyons, and other rulers of the Church in those
+parts, opposed Waldo vigorously, but with little effect; for the
+simplicity and beauty of his doctrines, and the pious and blameless
+lives led by him and his followers, caused a daily increase of their
+numbers. Being driven out of Lyons, they spread over Dauphiné,
+Provence, and the valleys of Piedmont.
+
+The merciless persecution carried on against these innocent people, by
+Philip the Second and Innocent the Third, failed to destroy them
+utterly, although the king is said to have destroyed the country seats
+of 300 gentlemen in the attempt. Amongst those who distinguished
+themselves most in this barbarous persecution, was Simon de Montfort,
+whose son, bearing the same name, retired to England, and became a
+favourite of Henry the Third, who created him Earl of Leicester. After
+one quarrel and reconciliation with his sovereign, Leicester put
+himself at the head of the English barons who rebelled successfully
+against Henry the Third; but in the battle of Evesham, when the royal
+forces were led by Prince Edward, the Earl was defeated and slain.
+
+In spite of the united efforts of the Pope, the King of France, and of
+the Count Simon de Montfort, the Waldenses continued to exist, and
+were in later times known as the Vaudois.
+
+
+
+
+Chapter XIII.--TREATMENT OF THE JEWS BY FERDINAND.
+
+
+The Monks took such an active part in the persecution of the Jews,
+that it may be well to give some account of the "Religious Orders," as
+they are called; all of which hated the Hebrew race, and would gladly
+have seen it extirpated.
+
+Very soon after the establishment of the Christian religion, there
+were men who wished to devote their hearts and lives to the service of
+God, and thought they could better do this by giving up all the
+pleasures and business of ordinary life. It became the practice for
+such to leave their families and live together in houses, thence
+called Religious Houses, under the direction and authority of some
+priest. Here they spent their time in devotion, and in doing good to
+their fellow creatures: the services in the churches were performed by
+them; they undertook the education of the young; books were prepared
+by them, for in those days there were no books except such as were
+written by hand; and to them the sick and poor applied for relief,
+which was never denied.
+
+Those who became inmates of such houses, were not bound to remain in
+them; but as long as they did so, they were bound to obey the orders
+of the ruling priest.
+
+But before long, a change took place: these religious houses took the
+name of Monastery, Abbey, Priory, or Convent. Those who entered these
+houses, took a solemn oath to remain in them until their death, and to
+be in all things obedient to the priests, who, under the appellation
+of Abbots or Priors, ruled over these establishments, whilst they
+themselves were completely subject to the Pope. As the gifts of money
+and lands bestowed upon these religious houses, gave them power and
+influence, those who ruled over them became ambitious, and desired to
+have a share in the government of kingdoms: in this they gradually
+succeeded by persuading kings and princes, that by following their
+advice in all things, they would please the Lord God, and ensure his
+favour.
+
+As time went on, the heads of the abbeys, monasteries, priories, and
+convents, became more and more powerful, in the various kingdoms where
+they were established. The inmates of these various houses belonged to
+different classes or "orders"; the chief of which, were the
+Benedictines, Dominicans, and Franciscans.
+
+St. Benedict, the founder of the first religious order in Europe, was
+born at Spoleto, in Italy, A.D. 480. At the age of fourteen, he
+retired to a cavern, where the fame of his pious austerities brought
+him numerous followers. He afterwards founded the monastery of Monte
+Casino, near Naples, and thus established the Order of St. Benedict,
+or the Benedictines. The oath taken by all who entered this order,
+bound them never to marry, nor to quit their convent; to practise the
+strictest self-denial in every matter; to speak but little to the
+other members of the community; to give up all intercourse with the
+world; and to place their minds and bodies at the absolute disposal of
+their superior; so as not only to do at once whatever he bid them do,
+but to hold no opinions contrary to his. The Pope or Bishop of Rome,
+naturally looked with especial favour upon this order of monks;
+because being pledged to implicit obedience, they formed a sort of
+army, ready to do anything to increase the power of the priesthood and
+the Pope. The Benedictine Order was introduced into England by
+Dunstan, when he became superior of Glastonbury Abbey, in the tenth
+century.
+
+The founder of the Dominican Order, was a man named Dominic, born at
+Calahorra, in Old Castile, A.D. 1170. He was employed by Pope Innocent
+the Third to convert the Albigenses; but failing in his endeavours, he
+joined in the horrible persecution carried on against them; and for
+his zeal in the cause, he was, after his death, A.D. 1221, canonized,
+(that is, ordered to be called a saint) by the Pope.
+
+The founder of the Franciscan Order was born at Assisi, in a part of
+Italy called Umbria, A.D. 1182; and was after his death canonized, and
+called St. Francis d'Assisi. He was the son of a merchant, and had in
+his youth led a wild and dissipated life: but on recovering from a
+dangerous illness, he became enthusiastically devout; retired into
+solitude; and underwent every species of penance and mortification; so
+that his family thought he had gone mad. He gave up all claim to his
+father's property, and took a vow of poverty. Being looked upon as a
+saint, many joined him, and he drew up rules for them to observe; and
+these rules being approved of by Pope Innocent the Third, the order of
+Franciscan Friars was established, and its members increased rapidly.
+St. Francis d'Assisi was, as well as St. Dominic, a zealous
+persecutor of the Albigenses and Waldenses. St. Francis made an
+unsuccessful attempt to convert the Sultan, or sovereign of Turkey,
+and then returned to Assisi, where he died, A.D. 1226: he was
+canonized four years later, by Gregory the Ninth.
+
+It has been said, that the members of the Dominican and Franciscan
+Orders were called friars, instead of monks. The difference between
+the two classes was, that the friars rejected the possession of all
+worldly wealth, and depended entirely for their subsistence upon what
+they could collect from the pious, in their wanderings about the
+country. On this account, they were also called "Mendicants," that is,
+"beggars." There were four orders of these Mendicant Friars: the
+Dominicans, or Black Friars; the Franciscans, or Grey Friars,
+sometimes called "Frères Mineurs" (Lesser Friars), or Minorites; the
+Augustines, or Mendicants, properly so called; and the Carmelites, who
+claimed their origin from the prophet Elijah.
+
+Before we leave this subject, we must mention that there were also
+religious houses, called nunneries and convents, for females: the
+inmates were called nuns, and there were various orders of them,
+distinguished from each other by some differences in their rules and
+discipline.
+
+But all monks, friars and nuns were bound by their vows never to
+marry, nor leave their retirement; and to be in all things obedient to
+their superior.
+
+When the Court of Inquisition was set up in Spain, it was directed to
+pay particular attention to the conduct of the Jews, as the clergy had
+found out that their change of religion was generally only a pretence;
+and therefore the Pope exhorted all Christian princes to bring them to
+punishment.
+
+Great numbers of the Jews, terrified at the fate which awaited them,
+gave up the observance of their own rites and ceremonies, and
+submitted to any penance or punishment appointed by the clergy: but
+many of these unhappy creatures were put to death, even after they
+had confessed Jesus Christ to be the Messiah: others were imprisoned
+for a long time, and when set at liberty, were obliged to wear two
+red crosses on their upper garment, which was considered as an
+acknowledgment that they deserved to be burnt. Property was, of
+course, seized; and besides their persecution by the Inquisition, the
+populace oppressed and ill-used them, so that their condition was as
+miserable as possible. The sufferings of the Jews whom Ferdinand
+drove out of Spain, were most extraordinary. The greater part
+embarked on board ships, some of which, from being too heavily laden,
+sunk, and all on board were drowned; some of the ships are said to
+have been burnt; some were wrecked on foreign shores, where the
+miserable passengers died of want. The master of one ship determined
+to murder all his passengers, in order, as he said, to avenge the
+death of Christ, whom their ancestors had crucified: the Jews,
+aware of his design, reminded this bad man, that one doctrine of
+Christianity was, that Christ desired the salvation, and not the
+death of sinners; but the master, instead of feeling how little his
+conduct was like what a Christian's ought to be, caused the Jews to
+be stripped, and landed on the coast of Africa, where he left them.
+Some of these poor creatures were destroyed by wild beasts; some died
+of hunger; but some were saved by the master of another vessel. Some
+of the Jews, on leaving Spain, sailed direct to the city of Fez, in
+Africa; but the inhabitants cruelly refused to admit them into the
+city, and they, too, died of want. Another party sailed to Genoa,
+which was at that time suffering from a scarcity of food, so that
+provisions were very dear: the inhabitants, seeing the miserable
+condition of the Jews, who had no money to buy food, met them with a
+cross in one hand and in the other bread, which they refused to give
+to any one who would not first worship the cross. Many who had
+hitherto resisted all temptation to conform to Christian worship,
+could hold out no longer, and did what was required of them.
+
+The way in which Ferdinand had treated the Jews, was greatly blamed;
+and many nations expressed their astonishment, that the king should
+have so little regard to his own interest, as to banish a people,
+whose skill in money matters was so useful to the country. This very
+skill enabled the Jews to disappoint the avarice of the king; for they
+had managed to send the greater part of their wealth safely out of the
+country, and consequently Ferdinand got much less money from them than
+he had expected.
+
+Meantime his subjects felt the loss of Moors and Jews, and the nobles
+complained that their towns were deserted and ruined.
+
+Many of the Jews on leaving Spain, went into Portugal, where their
+brethren had done good service to the king, by bringing him accounts
+of the coasts of the Red Sea; and also by helping his subjects to
+discover the way of reaching India, by sailing round the southern
+point of Africa.
+
+But notwithstanding the services of the Jews already in Portugal, the
+king only allowed the fugitives from Spain to enter his dominions, on
+condition of their paying a sum of gold, with an understanding, that
+on a certain day fixed, they must either leave Portugal again, or be
+sold as slaves: on his part, the king promised to provide ships to
+take them wherever they wished to go.
+
+When the time came, the king really wished to keep his promise; but
+his orders were not obeyed, and the Jews who were about to sail, were
+so barbarously used by the seamen, that they chose rather to be sold
+as slaves than to put themselves into the power of such ruffians.
+
+The next king of Portugal had pity on the Jews, and set them free
+from slavery; but afterwards, in order to gain favour with Ferdinand
+and Isabella, he ordered the Israelites to leave the kingdom on a
+certain day, after which, all who remained would be again treated as
+slaves. But the king did not like the idea of expelling such a number
+of skilful and industrious people, and he determined at least to keep
+all the children under fourteen years of age, and have them baptized
+and brought up as Christians. When, therefore, the time of departure
+drew near, he forbade the Jews to embark from any port except Lisbon;
+and when they came to that city, the king's officers seized their
+children, and dragged them away from their parents. We may imagine
+what a dreadful scene this was! Many, in despair, rather than give
+their children up, killed them and then put an end to their own
+lives. Besides this, the king contrived to delay their embarkation so
+much, that the day fixed passed away before they had sailed, and
+consequently they became slaves. In utter despair, these poor
+creatures now agreed to become Christians, in order to recover their
+liberty, and their children. But such Christianity could only be a
+pretence; and their enemies, suspecting this, watched them narrowly.
+The least sign of their observing any of the rites and ceremonies of
+the Jewish religion, or of their preferring the Law of Moses to the
+Gospel, exposed them to the horrible cruelties of the Inquisition.
+Shame upon Christians, who could thus treat their fellow creatures!
+and instead of trying to win them over by Christian love, could thus
+render the very name of Christian more and more hateful to them.
+
+
+
+
+Chapter XIV.--SEPARATION IN THE CHURCH.
+
+
+The events which have been noticed in Spain and Portugal, extended
+well into the sixteenth century, and thus belong to modern history;
+for the fifteenth is the last of the ten centuries known in history as
+"the Middle Ages," during which, as we have seen, the sufferings of
+the Jews were very terrible. It is impossible here to give a
+particular account of this persecuted race in all countries, during
+the centuries that have since elapsed.
+
+In the sixteenth century took place that important movement in the
+Christian church, spoken of in history as "the Reformation."
+
+In speaking of the Inquisition, allusion has been made to the feelings
+of mistrust and opposition, which had arisen in regard to the Pope,
+and the Church of which he claimed to be the head.
+
+By the beginning of the eleventh century, the Papal power, or power of
+the Popes, was far greater than that of any sovereign; and kings were
+obliged to acknowledge and submit to it, because in case of any
+dispute, their subjects would probably have obeyed the Pope rather
+than their own sovereigns. Nor was this extraordinary, since the
+people were led by the priests to believe, that they could not
+possibly be saved, unless they obeyed the Pope in everything; and that
+on the other hand, he could forgive their sins, and ensure their
+salvation. Thus was the Pope put almost into the place of God.
+
+This naturally produced evil consequences, and for more than two
+centuries the corruptions of the Church of Rome went on increasing:
+the real doctrines and truths of the Gospel were more and more
+forgotten, and its precepts disobeyed; so that wickedness seemed
+everywhere triumphant. Such a sad state of things led many to think,
+that as the Pope and his clergy were not teaching the truth as
+contained in the Scripture, some reform was greatly needed. This
+feeling once roused, spread rapidly; and in the beginning of the
+sixteenth century, it was strengthened and confirmed by the preaching
+of a German, called Martin Luther. Luther was born in A.D. 1483, at
+Eisleben, in Lower Saxony: wishing to devote himself to a religious
+life, he entered a monastery of Augustines. His fondness for learning
+caused him to be appointed as a teacher in the new University of
+Wittemberg: but his studies soon taught him that the church to which
+he belonged, had departed very far from Gospel truth and practice; and
+a journey to Rome showed him so much that was wrong in the lives and
+conduct of her clergy, as quite to destroy all his reverence for the
+Pope. His own mind being thus made up, Luther boldly declared his
+convictions; and taught that all who wished to be saved by Jesus
+Christ, must make a great change in their religious opinions and
+practice; and instead of blindly obeying the Church of Rome, must
+strive to worship God as the Apostles and early Christians had done;
+for this purpose he urged every individual to read and study the Holy
+Scriptures, which the Pope did not permit any member of his Church to
+do. People of all ranks listened to Luther's words; and many
+determined no longer to submit to the Pope's dictation, but to purify
+the Church, by extirpating the errors which had one after another
+crept into her doctrines and practice, so as to restore her to her
+original condition of a scriptural Church.
+
+Whole nations now shook off the authority of the Pope, and became
+separate branches of the One Catholic or Universal Church established
+by the Apostles, and of which Jesus Christ is the true and only head.
+In A.D. 1517, when Henry the Eighth was King of England, such a branch
+was established in our own country, and called "the Church of
+England"; whilst to that branch over which the Pope still rules, we
+give the name of "the Church of Rome."
+
+All the works of man are liable to error, and in this great separation
+from the Church of Rome, some mistakes were probably made; nor were
+all who advocated the changes actuated by holy and religious motives.
+But whatever mistakes may have been made, we find in the teaching of
+the Church of England the way of salvation. All of us who have been
+baptized into this Church, must ever remember with thankfulness that
+we belong to a Church which bids us take the Holy Scripture as our
+rule of life. As members of such a Church, let us always strive to act
+up to our baptismal vows, carefully studying all the articles of the
+Christian faith, that we may hold them fast; and that our faith may be
+firm and lively: let us renounce the world, the flesh, and the devil,
+constantly striving against sin in every form, so that we may truly
+keep the commandments and precepts of God: loving Him with all our
+hearts, and our neighbour as ourselves, for His sake. If we are thus
+true and worthy members of the Church Militant upon earth, we shall,
+through the atonement and mediation of Jesus Christ, be hereafter
+received into His Church triumphant in Heaven.
+
+Before we go on, it will be well to say a few words as to the word
+"Protestant," often applied both to Churches and individuals who have
+separated from the Church of Rome. To "protest," means to "object to,"
+to "declare against." "Protestant," therefore, only means one who
+objects to anything, or declares against it; and so the word came to
+be applied to those, who so objected to the errors and false doctrines
+of the Church of Rome (which claimed for itself alone the title of
+Catholic), as to separate from it, and establish a reformed branch. In
+_this_ sense the Church of England may be called _Protestant_; but we
+must never give up our claim of being a true and pure branch of the
+Holy Catholic and Apostolic Church, of which Jesus Christ is the Head.
+
+The separation from the Church of Rome was not effected in any country
+without great struggles; many battles were fought, and many crimes
+committed, under pretence of religion, on both sides.
+
+Luther died in 1546, having lived to see the doctrines he had taught,
+too firmly established ever to be overthrown by the opposition of the
+Pope and his supporters, who made great efforts to bring all men back
+to the Church of Rome.
+
+Mary, the daughter of Henry the Eighth, who became Queen of England on
+the death of her brother Edward the Sixth, A.D. 1553, tried hard to
+make her subjects submit again to the Church of Rome, and many were
+burnt to death for refusing to do so.
+
+Elizabeth, who succeeded her sister Mary in 1558, was zealous for the
+doctrines opposed to the Papal teaching; and in her time the Church of
+England was firmly established in this country, though many Englishmen
+have never joined it, and continue to this day to be Roman Catholics,
+as we call those who belong to the Church of Rome, to distinguish them
+from those who have renounced her errors; for we all claim to be
+Catholics, as members of the Catholic or Universal Church of Christ.
+Many, too, in our own times have unhappily forsaken the Church of
+their forefathers, and joined that of Rome. Let us watch and pray,
+that we fall not into such grievous error.
+
+The Reformation relieved the Jews from much active persecution, but,
+on the other hand, Luther declared, that no Christian might even
+employ a Jewish physician; for as the whole race lay under the curse
+of God, they ought not to cure those who were the children of God:
+the Jews naturally detested Luther, by whose advice many Christian
+princes in Germany, refused to receive them into their dominions. The
+chief persecution against the Israelites in Europe during this
+century, arose from their being falsely accused of causing a fire that
+did great damage in Bohemia. In Persia they suffered much from one of
+the kings, who was resolved to make them embrace the Mahometan faith.
+
+The Jews at this time, seem to have enjoyed more peace in Egypt,
+Abyssinia, and other parts of Africa, than in any other countries in
+the world. They became numerous, wealthy, and powerful at Cairo, and
+also in Morocco, from whence one of them was sent as ambassador to the
+united provinces of Holland, in the beginning of the seventeenth
+century. Although the King of Portugal had banished the Jews from his
+European dominions, he allowed them to settle at Goa and other places,
+which then belonged to him in the East Indies: but, unfortunately,
+after some years, these Jews allowed themselves to be deceived by a
+pretended Messiah. The news spread to Portugal where some of the
+Israelites, who had become Christians, showed such joy at the
+intelligence, as to make it clear that they still clung to their old
+faith, and were Christians only in name. The Inquisition, therefore,
+interfered, and all Jews living in such parts of the East as were
+subject to the King of Portugal, were forced either to become
+Christians, or to leave the country.
+
+The Jews had now been shut out of England for about 350 years; but
+when, after the murder of king Charles the First, Cromwell became
+ruler under the name of Protector, A.D. 1654, he, seeing the benefit
+which Holland had gained by allowing this persecuted race to settle in
+that country, was anxious to bring their industry and their riches
+back into Great Britain. At his request, the Parliament allowed
+Manasses Ben Israel, who was greatly looked up to by the whole Jewish
+people, to come to England, to beg permission for his countrymen to
+return: but the idea was so displeasing to the people in general, and
+was so strongly opposed by some persons of ability and learning, that
+Cromwell was unwillingly obliged to dismiss Manasses, without giving
+him any positive answer. Some of his countrymen, however, did venture
+into England, where they were left in peace, and allowed to reside
+together in a certain part of London: but no laws were made for their
+protection, though they were ready to pay large sums for any such
+marks of favour.
+
+Unfortunately for Cromwell's project of re-establishing the Jews in
+England, a deputation arrived from the Asiatic Jews, for the purpose
+of making out that Cromwell was the Messiah. This made the Protector
+very angry; and when the object of these Jews became known, it excited
+so much indignation throughout the country, that they were obliged to
+leave the kingdom in all haste. This incident greatly increased the
+feelings of prejudice and dislike, with which the children of Israel
+were regarded. When Charles the Second was restored to the English
+throne, A.D. 1660, he, being greatly in want of money, sold to the
+Jews permission to settle in England, and their numbers increased
+greatly in consequence.
+
+James the Second, who in 1685 succeeded his brother Charles, also
+favoured the Jews; and during this seventeenth century, they also
+regained a footing in France, from whence they had been finally
+banished in 1394, though, as has been said, some Jews were always to
+be found in different parts of that kingdom. The first place in which
+they were now permitted to reside and carry on trade, was Bordeaux;
+they were also allowed to buy estates in France.
+
+
+
+
+Chapter XV.--SEVENTEENTH AND EIGHTEENTH CENTURIES.
+
+
+The most curious event connected with the Jews in the seventeenth
+century is the history of the impostor, Zabathai Tzevi, who was born
+in Syria, of poor Jewish parents; and being gifted with wonderful
+talents and great powers of learning, was enabled to take advantage
+of the ignorance and credulity of his countrymen. Towards the close
+of the century, there was a general idea amongst the Jews, that some
+wonderful event was about to take place, and all sorts of strange
+tales were told, and believed: amongst others, it was related that a
+ship had reached the coast of Scotland, filled with sailors who could
+speak nothing but the Hebrew language; that the sails of this ship
+were made of the most beautiful silk; and that upon them were
+embroidered the words, "The Twelve Tribes of Israel." Tzevi
+immediately took advantage of so favourable an opportunity,
+proclaimed himself to be the Messiah, and promised the Jews a
+glorious kingdom, in which they should enjoy peace and prosperity.
+He pretended to work miracles, and reproached some of his followers
+with wilful blindness, because they would not own that they had seen
+him rise up into the air! The multitude believed in Tzevi, but many
+of the better instructed and more intelligent Jews condemned him as
+an impostor, and would gladly have put him to death, could they have
+done so. After visiting Greece and Alexandria, Tzevi went to Gaza,
+where he persuaded a celebrated Jew, named Nathan Levi, to act as his
+forerunner. Tzevi and Levi then went to Jerusalem, and actually named
+a time when the Jews should recover their kingdom by the conquest of
+the Sultan, who then held it in subjection.
+
+Some of the more sensible among the Jews, saw that such folly could
+lead only to their own destruction, and therefore they condemned Tzevi
+and his forerunner, to be put to death as impostors; but they went off
+to Constantinople: the Jews there had, however, been warned not to
+listen to them, and they therefore proceeded to Smyrna.
+
+Here Tzevi received presents from the Jews of many countries; and
+although the Jewish Council at Smyrna condemned him as an impostor,
+his party was too numerous and powerful for any active steps to be
+taken against him. At length Tzevi having, as he said, received the
+command of God to do so, went again to Constantinople, where, by the
+Sultan's orders, he was seized and cast into prison; but this event
+did not in any way shake the faith of his followers, who firmly
+believed that it was not in the Sultan's power to put him to death.
+
+When he was questioned by the Sultan's ministers, Tzevi declared that
+he had only called himself the Messiah, because his nation had forced
+him to do so: his life was therefore spared, and although he was kept
+in prison, all who chose were allowed to visit him. He remained a
+prisoner for some months, visited by the infatuated Jews from all
+parts, who still persisted in looking upon him as the Messiah; but as
+the Turks made all these Jews pay for the privilege of visiting Tzevi,
+they did not interfere with the attentions and honours paid to him. In
+the height of his fame he was visited by a learned Jew from Poland,
+who wanted to be admitted in some manner to share his honours: this,
+Tzevi was by no means inclined to allow, and the two men quarrelled.
+In revenge, the Polish Jew told the Sultan that Tzevi was a dangerous
+impostor, who was plotting to overthrow the Turkish dominion: upon
+this, the Sultan ordered that he should be set up as a mark for his
+archers to aim at, and that if he escaped unwounded, it would be a
+proof that he was not an impostor. Tzevi naturally had no mind to
+submit to such a trial of his truth, and therefore he at once
+confessed himself to be an impostor; and when he found that this was
+not now enough to save his life, he became a Mahometan, declaring that
+he had long wished to do so. This step filled his followers with grief
+and horror.
+
+Tzevi lived for many years at Constantinople, and became a learned and
+zealous Mahometan: he still declared himself to be the appointed
+deliverer of the Jews, but told them that he should not be able to
+prevail with the Almighty to restore them as a nation to the Holy
+Land, until they gave up the Law of Moses and followed that of
+Mahomet, as he had done. Multitudes did actually, in consequence, go
+to Constantinople, and there declare themselves to be followers of the
+false prophet Mahomet. By this means, Tzevi hoped to keep his
+influence over the Jews, and at the same time remain in favour with
+the Turks; but all his impiety and wickedness soon met with just
+punishment, for, for some cause or other, he was beheaded by order of
+the Sultan.
+
+During the eighteenth century, the condition of the Jews improved
+greatly throughout Europe. No more dreadful persecutions took place;
+and though the prejudices of the people often led them to treat the
+Jews with contempt and ridicule, and to annoy them in many ways, still
+the laws of the different countries in which they lived, did more or
+less, protect the Hebrew race from real injuries and violence. In the
+middle of the eighteenth century there were nine synagogues in Rome,
+and also an academy for the instruction of youth: the Jews in this
+city seem to have exercised some authority over their brethren in
+other parts of Italy, who consulted them upon all important matters,
+and paid great respect to their advice. There are now great numbers of
+Jews in Rome, who are all obliged to dwell together in one part of the
+city, called the Ghetto.
+
+The King of Naples, in the eighteenth century, granted such great
+privileges to the Jews, as to make the Roman Catholics very uneasy;
+but in spite of the remonstrances of the clergy, he persevered in this
+course, until the Jews, by their ill conduct, forced him to make a
+change.
+
+In Spain and Portugal during this century, there were a great many
+Jews who, according to the permission granted them by the Talmud,
+_pretended_ to be Christians, and as such, filled various offices in
+the state, and even performed the functions of priests in the Roman
+Catholic Church. Outwardly they were zealous Roman Catholics; inwardly
+they were Jews: so that it has been said, that whenever a house was
+more than usually furnished with crucifixes, images of the Virgin and
+of the Saints, relics and lamps, the inhabitants were sure to be
+Israelites in heart. By pretending great zeal for the Christian
+religion which they detested, these dissemblers generally escaped
+detection; though from time to time some of them did fall into the
+hands of the Inquisition.
+
+Jews can now live openly and unmolested in Spain and Portugal: they
+claim to be descended from the tribe of Judah, and declare that many
+of their ancestors went into those countries, at the time of the
+captivity, more than two thousand years ago! For these reasons, the
+Spanish and Portuguese Jews think themselves superior to those in
+other countries, and will not allow of marriages with them. The
+daughter of a Portuguese Jew having married a Jew of Berlin, the
+parents of the bride put on mourning for her as if she had been dead,
+which she was to them, as they never would see or hear of her again:
+they renounced her for ever.
+
+After the revolution in France towards the end of the eighteenth
+century, when the king Louis the Sixteenth was murdered, the Jews were
+allowed all the privileges of citizens, on condition of taking an oath
+of obedience to the Government of the country. Their numbers then
+increased amazingly in France.
+
+In Germany also, during this century, the Jews gained many privileges
+from the Emperors. In short, the children of Israel were now
+everywhere protected by the laws, though they were still often robbed
+of their property, ridiculed and scoffed at, and employed in the
+lowest work.
+
+At Frankfort, as in Rome, the Jews rich and poor, are all obliged to
+live in one quarter of the town: this consists of a long street, with
+high walls at the backs of the houses, to separate them from those
+parts in which the Christians dwell.
+
+Zealous Christians have often formed plans for the conversion of the
+Jews; not, as formerly, by violence, but in a manner more suitable to
+the spirit of the Gospel; that is, by endeavouring to convince them
+that Jesus Christ was indeed the Messiah prophesied of in the Holy
+Scriptures, and that they must look for no other, until in the end of
+the world He shall come again in glory, to judge both the quick and
+the dead. These efforts have met with some little success, but still
+there are an immense number of Jews. One of these converts to
+Christianity in the middle of the eighteenth century, was a young man
+named Moses Marcus, whose parents, rich Jews of London, had him
+carefully instructed in Hebrew and Chaldee, and in all the learning of
+their people. When he was old enough, he was sent from England to
+finish his education at Hamburg, and there became acquainted with some
+clergymen of what was called the Reformed Church,--that is, a branch
+of the Church which had given up many of the doctrines and practices
+of the Church of Rome. With these clergymen, Marcus frequently talked
+of the difference between the religion of the Christians and that of
+the Jews. By their advice he studied the Scriptures of the New
+Testament, and became thereby convinced that Jesus Christ was indeed
+the Messiah. Mean time the father of Marcus had been to India, and
+when he returned to England he sent for his son, then about twenty
+years old. On his arrival, the young man at once told his father of
+the change which had taken place in his religious feelings and
+opinions. His father received this intelligence with the greatest
+displeasure, and spared neither threats nor promises to induce the
+young man not to desert the synagogue. But the faith of Marcus had
+been strengthened by conversation with clergymen of the Church of
+England, and therefore, disregarding all threats and promises, he
+persevered, even at the risk of his life, and was baptized: soon
+afterwards, he published a work explaining his reasons for becoming a
+Christian; pointing out the fulfilment of prophecy in the person of
+Jesus Christ; and showing how many absurdities and contradictions were
+contained in the Talmud.
+
+
+
+
+Chapter XVI.--CONCLUSION.
+
+
+Of late years many privileges have been granted to the Jews in
+England, and many societies have also been formed, for the purpose of
+trying to prove to them from their own Scriptures, that the promised
+Messiah, _has_ accomplished His work, and that the Christian religion
+should now take the place of the Jewish Dispensation,--that the two
+are but in fact, only two parts of one religion,--that the Jewish
+Dispensation, the Law, the Covenant of Works, was designed to prepare
+mankind for the Coming of the Messiah,--and that, as that event has
+taken place, we are now living under the Christian Dispensation, the
+Gospel, the Covenant of Grace. Some have believed; but many, alas!
+believe not, and still cling to their old faith.
+
+At the present time, no persecution is carried on against the Hebrew
+race, and Jews are to be found in all parts of the world, having free
+liberty to observe the rites and ceremonies of their own religion, as
+far as they can do so. Their manners and customs, and their mode of
+observing the ceremonies of their religion, differ in different
+countries; but all agree in denying that Jesus Christ was the Messiah.
+
+One thing we must remark about the higher class of Jews in the present
+day--they are very charitable, not to their own people only, but also
+to Christians, helping even to support Christian schools.
+
+It is said that there is in these days a growing feeling amongst the
+Jews, that the Messiah must have come unobserved by them. Let us pray,
+that through this feeling, they may be led to see and acknowledge,
+that Jesus of Nazareth is indeed that Messiah. Great efforts have been
+made, and are still being made, for the conversion of the Jews, but
+with little success at present. The time is not yet come for them to
+be brought into the fold, and made one flock with the Christians,
+under one Shepherd, Jesus Christ our Lord.
+
+But the time _will_ come, when by some means or other, the Lord God
+Almighty will do this thing, for the Scriptures contain very many
+prophecies as to the restoration of the Children of Israel to the
+favour of God. The Scripture predictions of future happiness for the
+Jews, _will_ as surely be fulfilled, as those _have been_, which
+foretold the miseries that have fallen upon the once chosen people of
+God.
+
+The whole history of this remarkable nation, the chosen people of God,
+warns us in a most forcible manner of the evil of sin, which made the
+Almighty at last cast off the people whom He had so loved, and whose
+sins He had so long borne with. Let us learn from this, that sin
+persisted in will bring destruction upon any people; though, for the
+Lord Jesus Christ's sake, those who repent of it and forsake it, shall
+be forgiven.
+
+The history of the Jews gives also the clearest proofs of the truth of
+prophecy.
+
+To go no further than Moses, let us see how exactly his words have
+been accomplished in the sufferings of the Jews. His prophecies,
+fulfilled in part when the children of Israel and Judæa were carried
+into captivity, also describe most truly the circumstances of the
+Jews, since the destruction of Jerusalem by Titus, A.D. 72, put a
+final end to their existence as a nation.
+
+Moses says, "And the Lord shall scatter thee among all people from one
+end of the earth even to the other." In the sketch which has been
+given of the Jews, we have read of them as being found in all parts of
+the known world.
+
+Again, their condition, as described by Moses, "Thou shalt only be
+oppressed and spoiled evermore," exactly agrees with all that has
+been said of them. We have seen that, in the East as well as in the
+West, they have been continually "oppressed" by the cruel laws and
+heavy taxes of the rulers of the various countries in which they
+sought refuge, as well as by the violence of the people, who have
+repeatedly "oppressed" them in every way, robbed them, "and spoiled"
+them of all their possessions. Again Moses says, "The Lord will make
+thy plagues wonderful, even great plagues, and of long continuance."
+No people have ever suffered so much as the Jews: their "plagues," or
+calamities, have indeed been wonderfully great, and of "long
+continuance," carried on, as we have seen, with little intermission
+through 1,700 years.
+
+Some of the calamities inflicted upon the Jews were especially
+foretold; for instance, "Thy sons and thy daughters shall be given
+unto another people"; and "Thou shalt be mad for the sight of thine
+eyes which thou shalt see." We have read that the children of the
+unhappy Jews were cruelly taken from them by force, and "given to
+another people," to be educated as Christians. Their despair on this
+and other occasions, when they saw that their children were likely to
+fall into the hands of their enemies, drove them to madness; and in
+their frenzy and despair, they often destroyed their families and
+themselves. They were indeed made "mad," by the sight which their eyes
+had seen.
+
+Again Moses tells them, "Thou shalt become an astonishment, a proverb
+and a by-word among all nations, whither the Lord shall lead thee."
+The amazing sufferings of the Jews, and their existence through them;
+their obstinate attachment to their own religion; and the manner in
+which they have constantly believed in impostors declaring themselves
+to be the Messiah,--must ever be an "astonishment" to all who read
+their history: and, whether justly or unjustly, their avarice, usury,
+and hard-heartedness, _did_ everywhere become a "proverb." Even now,
+if any person is peculiarly avaricious and miserly, it is not unusual
+to hear his neighbours say of him, "Oh, he is quite a Jew,"--meaning
+that he has those bad qualities ascribed to the children of Israel. In
+short, the name of Jew has been a "by-word," or term of reproach,
+signifying all that is bad; and the treatment of the poor creatures
+has been in accordance with such notions. Then again, rulers have
+forced them to wear marks on their clothes, and have made their
+condition as low and disgraceful as possible: the people have insulted
+and abused them, and treated them rather as brutes than as fellow
+creatures. Pagans, Mahometans, and, sad to say, Christians also, have
+alike persecuted them; making their very name a "proverb" and a
+"by-word," in every part of the world whither they have been
+scattered.
+
+That any Jews should be left, after all that this persecuted race has
+gone through, must ever appear truly wonderful. They have, as we have
+read, been massacred by thousands, and exposed to privations and
+sufferings, which might have blotted out their name from the face of
+the earth; yet they still exist. Let us once more refer to Moses, for
+the reason of this wonderful circumstance. "And yet...when they be
+in the land of their enemies, I will not cast them away, neither will
+I abhor them, to destroy them utterly, and to break my covenant with
+them: for I am the Lord their God."
+
+These words, and these only, explain _why_ their unprecedented
+sufferings have, contrary to all human expectation, failed to
+"_destroy_" the Jews "_utterly_."
+
+The prophet Jeremiah also, in regard to the Jews, says, "I am with
+thee, saith the Lord, to save thee; though I make a full end of all
+the nations whither I have scattered thee, yet I will not make a full
+end of thee." Since the Jews were first scattered amongst all nations,
+great changes have taken place amongst the kingdoms of the earth; old
+empires have been utterly destroyed, and new ones have risen in their
+place; a "full end" has been made to many of the Eastern nations,
+amongst whom the Jews were scattered; most, if not all, the nations of
+Europe have changed their masters, and become, as it were, new
+nations: but amidst all these changes, the race of Israel has ever
+remained a distinct people, a nation without a country, "a homeless
+race," clinging to the religion, laws, and customs of their
+forefathers.
+
+Many prophecies there are, pointing to great blessings still to come
+upon the Jews; and, as has been already said, they _will_ come as
+surely as the miseries foretold, have done: _how_ and _when_ these
+things will be, it is not for us to know, until the Lord shall perform
+his work of mercy, and take His chosen people again into favour.
+
+Mean time the exact fulfilment of prophecy, as shown by their history,
+has ever been regarded as one of the strongest proofs of the truth of
+the Christian religion: thus through the dispensation of the Almighty,
+the Jews have been made the means of strengthening the faith of others
+in those blessed Gospel truths, which unhappily for themselves, they
+still refuse to believe.
+
+It only remains for us to pray for the conversion and salvation of the
+Jews; and to ask God to pour out upon us the help of the Holy Spirit,
+that we may so truly believe all the articles of the Christian faith,
+as to practise the duties which the Gospel sets before us, and act
+always as the servants of the Lord Jesus Christ, whose followers and
+disciples we became at our baptism.
+
+
+LONDON: PRINTED BY E. J. FRANCIS, TOOK'S COURT, E.C.
+
+
+
+
+
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+
+The Project Gutenberg EBook of "Granny's Chapters", by Lady Mary Ross
+
+This eBook is for the use of anyone anywhere at no cost and with
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+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: "Granny's Chapters"
+       (on scriptural subjects)
+
+Author: Lady Mary Ross
+
+Release Date: January 12, 2012 [EBook #38557]
+
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+
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+</pre>
+
+
+<h1>"GRANNY'S CHAPTERS"</h1>
+
+<h4>(ON SCRIPTURAL SUBJECTS)</h4>
+
+<p>&nbsp;</p>
+
+<h3>BY</h3>
+
+<h4 class="bottom">LADY MARY ROSS.</h4>
+
+<hr class="r10" />
+
+<h5><b>THE NEW TESTAMENT</b>,</h5>
+
+<h5>WITH A SKETCH OF THE SUBSEQUENT HISTORY OF<br />
+THE JEWS.</h5>
+
+<hr class="r11" />
+
+<h5 class="top"><i>NEW EDITION.</i></h5>
+
+<h5 class="top">LONDON:<br />
+
+<big>HATCHARDS, PICCADILLY.<br />
+
+1882.</big></h5>
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+<h2><a name="PREFACE_TO_VOLUME_IV" id="PREFACE_TO_VOLUME_IV"></a>PREFACE TO VOLUME IV.</h2>
+
+<hr class="r11" />
+
+<p class="noindent"><span class="smcap">The</span> New Testament has been treated in a manner somewhat
+different to that adopted in regard to the Books of the Old
+Testament.</p>
+
+<p>The object has been, to sketch out the earthly Life of our
+Blessed Lord, and to draw attention to a few important points.</p>
+
+<p>It was obviously impossible to dwell particularly upon the
+details of every Miracle, Parable, and Conversation, recorded by
+the Evangelists. Nor was such a course necessary.</p>
+
+<p>The language of the Gospels is so simple and clear, that
+details are better read from Holy Writ itself.</p>
+
+<p>That this volume may lead the young to a reverent study
+of our Saviour's character, and an earnest endeavour to "follow
+the blessed steps of His most Holy Life," is the earnest prayer
+of the Author.</p>
+
+<p class="sigline">MARY ROSS.</p>
+
+<p><i>November, 1871.</i></p>
+
+<p>&nbsp;</p><p>&nbsp;</p>
+
+<div class="center">
+<h2>CONTENTS</h2><h4> (Transcriber's Note: This table of contents is added for readers' convenience, it does not appear in original book)</h4>
+<table border="0" cellpadding="4" cellspacing="0" summary="Table of Contents with Hyperlinks">
+<tr><td class = "td2"><a href="#PREFACE_TO_VOLUME_IV">PREFACE TO VOLUME IV.</a></td></tr>
+<tr><td class = "td1"><a href="#PART_I">PART I.</a></td></tr>
+<tr><td class = "td2"><a href="#Chapter_I_JOHN_THE_BAPTIST_BORN"><span class="smcap">Chapter I.</span></a></td><td class = "td2">JOHN THE BAPTIST BORN.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_II_BIRTH_OF_JESUS_CHRIST"><span class="smcap">Chapter II.</span></a></td><td class = "td2">BIRTH OF JESUS CHRIST.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_III_FLIGHT_INTO_EGYPT"><span class="smcap">Chapter III.</span></a></td><td class = "td2">FLIGHT INTO EGYPT.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_IV_THE_INNOCENTS"><span class="smcap">Chapter IV.</span></a></td><td class = "td2">THE INNOCENTS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_V_BAPTISM_OF_JESUS"><span class="smcap">Chapter V.</span></a></td><td class = "td2">BAPTISM OF JESUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VI_JESUS_TEMPTED_OF_THE_DEVIL"><span class="smcap">Chapter VI.</span></a></td><td class = "td2">JESUS TEMPTED OF THE DEVIL</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VII_THE_FIRST_MIRACLE"><span class="smcap">Chapter VII.</span></a></td><td class = "td2">THE FIRST MIRACLE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VIII_NICODEMUS_COMES_BY_NIGHT"><span class="smcap">Chapter VIII.</span></a></td><td class = "td2">NICODEMUS COMES BY NIGHT TO JESUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_IX_JOHN_PUT_INTO_PRISON"><span class="smcap">Chapter IX.</span></a></td><td class = "td2">JOHN PUT INTO PRISON.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_X_CALLING_OF_SIMON_AND_OTHERS"><span class="smcap">Chapter X.</span></a></td><td class = "td2">CALLING OF SIMON AND OTHERS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XI_THE_LEPER_HEALED"><span class="smcap">Chapter XI.</span></a></td><td class = "td2">THE LEPER HEALED.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XII_CALLING_OF_MATTHEW"><span class="smcap">Chapter XII.</span></a></td><td class = "td2">CALLING OF MATTHEW.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIII_THE_PHARISEES_PRETENDED_ZEAL"><span class="smcap">Chapter XIII.</span></a></td><td class = "td2">THE PHARISEES' PRETENDED ZEAL FOR THE SABBATH.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIV_THE_APOSTLES_CHOSEN"><span class="smcap">Chapter XIV.</span></a></td><td class = "td2">THE APOSTLES CHOSEN.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XV_JESUS_IN_SIMONS_HOUSE"><span class="smcap">Chapter XV.</span></a></td><td class = "td2">JESUS IN SIMON'S HOUSE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XVI_STILLING_THE_TEMPEST_ETC"><span class="smcap">Chapter XVI.</span></a></td><td class = "td2">STILLING THE TEMPEST, ETC.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XVII_DEATH_OF_JOHN_THE_BAPTIST"><span class="smcap">Chapter XVII.</span></a></td><td class = "td2">DEATH OF JOHN THE BAPTIST.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XVIII_THE_WOMAN_OF_TYRE"><span class="smcap">Chapter XVIII.</span></a></td><td class = "td2">THE WOMAN OF TYRE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIX_THE_TRANSFIGURATION"><span class="smcap">Chapter XIX.</span></a></td><td class = "td2">THE TRANSFIGURATION.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XX_JESUS_GOES_TO_THE_FEAST_OF"><span class="smcap">Chapter XX.</span></a></td><td class = "td2">JESUS GOES TO THE FEAST OF TABERNACLES.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXI_RETURN_OF_THE_SEVENTY"><span class="smcap">Chapter XXI.</span></a></td><td class = "td2">RETURN OF THE SEVENTY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXII_THE_LORDS_PRAYER"><span class="smcap">Chapter XXII.</span></a></td><td class = "td2">THE LORD'S PRAYER.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXIII_HEALING_OF_THE_MAN_BORN"><span class="smcap">Chapter XXIII.</span></a></td><td class = "td2">HEALING OF THE MAN BORN BLIND.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXIV_JESUSS_LAST_JOURNEY_TO"><span class="smcap">Chapter XXIV.</span></a></td><td class = "td2">JESUS'S LAST JOURNEY TO JERUSALEM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXV_ZACCHAEUS_AND_LAZARUS"><span class="smcap">Chapter XXV.</span></a></td><td class = "td2">ZACCHÆUS AND LAZARUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXVI_JESUS_IN_THE_HOUSE_OF_SIMON_THE_LEPER"><span class="smcap">Chapter XXVI.</span></a></td><td class = "td2">JESUS IN THE HOUSE OF SIMON THE LEPER</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXVII_CHRISTS_ENTRY_INTO"><span class="smcap">Chapter XXVII.</span></a></td><td class = "td2">CHRIST'S ENTRY INTO JERUSALEM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXVIII_THE_VOICE_FROM_HEAVEN"><span class="smcap">Chapter XXVIII.</span></a></td><td class = "td2">THE VOICE FROM HEAVEN.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXIX_DISCOURSES_ON_THE_TUESDAY"><span class="smcap">Chapter XXIX.</span></a></td><td class = "td2">DISCOURSES ON THE TUESDAY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXX_WEDNESDAYmdashJUDAS_COVENANTS"><span class="smcap">Chapter XXX.</span></a></td><td class = "td2">WEDNESDAY&mdash;JUDAS COVENANTS TO BETRAY JESUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXI_MODE_OF_CELEBRATING_THE"><span class="smcap">Chapter XXXI.</span></a></td><td class = "td2">MODE OF CELEBRATING THE PASSOVER.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXII_THE_LAST_SUPPER"><span class="smcap">Chapter XXXII.</span></a></td><td class = "td2">THE LAST SUPPER.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXIII_JESUS_IN_THE_GARDEN_OF"><span class="smcap">Chapter XXXIII.</span></a></td><td class = "td2">JESUS IN THE GARDEN OF GETHSEMANE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXIV_JESUS_BETRAYED"><span class="smcap">Chapter XXXIV.</span></a></td><td class = "td2">JESUS BETRAYED.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXV_JESUS_TAKEN_BEFORE"><span class="smcap">Chapter XXXV.</span></a></td><td class = "td2">JESUS TAKEN BEFORE ANNAS AND CAIAPHAS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXVI_JESUS_CONDEMNED_BY"><span class="smcap">Chapter XXXVI.</span></a></td><td class = "td2">JESUS CONDEMNED BY CAIAPHAS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXVII_PETERS_THIRD_DENIAL"><span class="smcap">Chapter XXXVII.</span></a></td><td class = "td2">PETER'S THIRD DENIAL.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXVIII_JESUS_SENT_BY_PILATE_TO"><span class="smcap">Chapter XXXVIII.</span></a></td><td class = "td2">JESUS SENT BY PILATE TO HEROD.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXIX_JESUS_CONDEMNED"><span class="smcap">Chapter XXXIX.</span></a></td><td class = "td2">JESUS CONDEMNED.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XL_JESUS_CONDEMNED_BY_PILATE"><span class="smcap">Chapter XL.</span></a></td><td class = "td2">JESUS CONDEMNED BY PILATE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLI_JESUS_CRUCIFIED"><span class="smcap">Chapter XLI.</span></a></td><td class = "td2">JESUS CRUCIFIED.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLII_CHRIST_ON_THE_CROSS"><span class="smcap">Chapter XLII.</span></a></td><td class = "td2">CHRIST ON THE CROSS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLIII_JESUS_DIES"><span class="smcap">Chapter XLIII.</span></a></td><td class = "td2">JESUS DIES.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLIV_JESUS_RISES_FROM_THE"><span class="smcap">Chapter XLIV.</span></a></td><td class = "td2">JESUS RISES FROM THE SEPULCHRE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLV_CHRIST_APPEARS_TO_MARY"><span class="smcap">Chapter XLV.</span></a></td><td class = "td2">CHRIST APPEARS TO MARY MAGDALENE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLVI_JESUS_APPEARS_TO_THE_DISCIPLES"><span class="smcap">Chapter XLVI.</span></a></td><td class = "td2">JESUS APPEARS TO THE DISCIPLES.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLVII_UNBELIEF_OF_THOMAS"><span class="smcap">Chapter XLVII.</span></a></td><td class = "td2">UNBELIEF OF THOMAS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XLVIII_JESUS_TAKEN_INTO_HEAVEN"><span class="smcap">Chapter XLVIII.</span></a></td><td class = "td2">JESUS TAKEN INTO HEAVEN.</td></tr>
+<tr><td class = "td1"><a href="#PART_II">PART II.</a></td></tr>
+<tr><td class = "td2"><a href="#Chapter_I_THE_GIFT_OF_THE_HOLY_GHOST"><span class="smcap">Chapter I.</span></a></td><td class = "td2">THE GIFT OF THE HOLY GHOST.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_II_THE_LAME_MAN_HEALED_BY_PETER"><span class="smcap">Chapter II.</span></a></td><td class = "td2">THE LAME MAN HEALED BY PETER AND JOHN.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_III_ANANIAS_AND_SAPPHIRA"><span class="smcap">Chapter III.</span></a></td><td class = "td2">ANANIAS AND SAPPHIRA.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_IV_APPOINTMENT_OF_DEACONS"><span class="smcap">Chapter IV.</span></a></td><td class = "td2">APPOINTMENT OF DEACONS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_V_THE_FIRST_MARTYR_STEPHEN"><span class="smcap">Chapter V.</span></a></td><td class = "td2">THE FIRST MARTYR, STEPHEN.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VI_CONVERSION_OF_SAUL"><span class="smcap">Chapter VI.</span></a></td><td class = "td2">CONVERSION OF SAUL.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VII_SAUL_JOINS_THE_CHURCH_AT"><span class="smcap">Chapter VII.</span></a></td><td class = "td2">SAUL JOINS THE CHURCH AT JERUSALEM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VIII_PETER_AND_CORNELIUS"><span class="smcap">Chapter VIII.</span></a></td><td class = "td2">PETER AND CORNELIUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_IX_PETER_DELIVERED_FROM_PRISON"><span class="smcap">Chapter IX.</span></a></td><td class = "td2">PETER DELIVERED FROM PRISON.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_X_SAUL_AND_BARNABAS_CALLED_TO"><span class="smcap">Chapter X.</span></a></td><td class = "td2">SAUL AND BARNABAS CALLED TO PREACH TO THE GENTILES.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XI_SAULS_NAME_CHANGED_TO_PAUL"><span class="smcap">Chapter XI.</span></a></td><td class = "td2">SAUL'S NAME CHANGED TO PAUL.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XII_ST_PAULS_FIRST_APOSTOLIC"><span class="smcap">Chapter XII.</span></a></td><td class = "td2">ST. PAUL'S FIRST APOSTOLIC JOURNEY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIII_DECISION_OF_THE_CHURCH_AS_TO"><span class="smcap">Chapter XIII.</span></a></td><td class = "td2">DECISION OF THE CHURCH AS TO OBSERVING THE MOSAICAL LAW.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIV_PAUL_AND_SILAS_AT_PHILIPPI"><span class="smcap">Chapter XIV.</span></a></td><td class = "td2">PAUL AND SILAS AT PHILIPPI.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XV_ST_PAUL_LEAVES_PHILIPPI"><span class="smcap">Chapter XV.</span></a></td><td class = "td2">ST. PAUL LEAVES PHILIPPI.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XVI_ST_PAUL_BEFORE_THE_AREOPAGUS"><span class="smcap">Chapter XVI.</span></a></td><td class = "td2">ST. PAUL BEFORE THE AREOPAGUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XVII_ST_PAUL_FINISHES_HIS_SECOND"><span class="smcap">Chapter XVII.</span></a></td><td class = "td2">ST. PAUL FINISHES HIS SECOND APOSTOLIC JOURNEY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XVIII_ST_PAUL_AND_THE_SONS_OF"><span class="smcap">Chapter XVIII.</span></a></td><td class = "td2">ST. PAUL AND THE SONS OF SCEVA.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIX_ST_PAUL_AT_EPHESUS"><span class="smcap">Chapter XIX.</span></a></td><td class = "td2">ST. PAUL AT EPHESUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XX_ST_PAULS_JOURNEY_TO_MILETUS"><span class="smcap">Chapter XX.</span></a></td><td class = "td2">ST. PAUL'S JOURNEY TO MILETUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXI_ST_PAUL_GOES_UP_TO_JERUSALEM"><span class="smcap">Chapter XXI.</span></a></td><td class = "td2">ST. PAUL GOES UP TO JERUSALEM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXII_TUMULT_AT_JERUSALEM"><span class="smcap">Chapter XXII.</span></a></td><td class = "td2">TUMULT AT JERUSALEM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXIII_ST_PAUL_BROUGHT_BEFORE_THE"><span class="smcap">Chapter XXIII.</span></a></td><td class = "td2">ST. PAUL BROUGHT BEFORE THE SANHEDRIM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXIV_ST_PAUL_SENT_TO_CAESAREA"><span class="smcap">Chapter XXIV.</span></a></td><td class = "td2">ST. PAUL SENT TO CÆSAREA.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXV_ST_PAUL_ACCUSED_BEFORE"><span class="smcap">Chapter XXV.</span></a></td><td class = "td2">ST. PAUL ACCUSED BEFORE FELIX.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXVI_ST_PAUL_BEFORE_FESTUS"><span class="smcap">Chapter XXVI.</span></a></td><td class = "td2">ST. PAUL BEFORE FESTUS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXVII_ST_PAUL_BEFORE_AGRIPPA"><span class="smcap">Chapter XXVII.</span></a></td><td class = "td2">ST. PAUL BEFORE AGRIPPA.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXVIII_ST_PAUL_BEGINS_HIS_FOURTH"><span class="smcap">Chapter XXVIII.</span></a></td><td class = "td2">ST. PAUL BEGINS HIS FOURTH VOYAGE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXIX_THE_SHIP_RUNS_AGROUND"><span class="smcap">Chapter XXIX.</span></a></td><td class = "td2">THE SHIP RUNS AGROUND.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXX_THE_SHIPS_COMPANY_SAVED"><span class="smcap">Chapter XXX.</span></a></td><td class = "td2">THE SHIP'S COMPANY SAVED.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXI_ST_PAUL_A_PRISONER_AT_ROME"><span class="smcap">Chapter XXXI.</span></a></td><td class = "td2">ST. PAUL A PRISONER AT ROME.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXII_ST_PAUL_SET_AT_LIBERTY"><span class="smcap">Chapter XXXII.</span></a></td><td class = "td2">ST. PAUL SET AT LIBERTY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXIII_MARTYRDOM_OF_ST_PAUL"><span class="smcap">Chapter XXXIII.</span></a></td><td class = "td2">MARTYRDOM OF ST. PAUL AND ST. PETER.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXIV_VESPASIAN_SENT_INTO_JUDAEA"><span class="smcap"><span class="smcap">Chapter</span> XXXIV.</span></a></td><td class = "td2">VESPASIAN SENT INTO JUDAEA.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXV_DESTRUCTION_OF_JERUSALEM"><span class="smcap">Chapter XXXV.</span></a></td><td class = "td2">DESTRUCTION OF JERUSALEM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXVI_ST_JOHNS_WRITINGS"><span class="smcap">Chapter XXXVI.</span></a></td><td class = "td2">ST. JOHN'S WRITINGS.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXVII_THE_DEATH_OF_ST_JOHN"><span class="smcap">Chapter XXXVII.</span></a></td><td class = "td2">THE DEATH OF ST. JOHN.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XXXVIII_THE_APOSTLES"><span class="smcap">Chapter XXXVIII.</span></a></td><td class = "td2">THE APOSTLES.</td></tr>
+<tr><td class = "td1"><a href="#PART_III">PART III.</a></td></tr>
+<tr><td class = "td2"><a href="#Chapter_I_THE_JEWS_TO_THE_TIME_OF_THE"><span class="smcap">Chapter I.</span></a></td><td class = "td2">THE JEWS TO THE TIME OF THE EMPEROR ADRIAN.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_II_STATE_OF_THE_JEWS_TO_THE_END"><span class="smcap">Chapter II.</span></a></td><td class = "td2">STATE OF THE JEWS TO THE END OF THE THIRD CENTURY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_III_JEWS_IN_THE_FOURTH_CENTURY"><span class="smcap">Chapter III.</span></a></td><td class = "td2">JEWS IN THE FOURTH CENTURY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_IV_FIFTH_AND_SIXTH_CENTURIES"><span class="smcap">Chapter IV.</span></a></td><td class = "td2">FIFTH AND SIXTH CENTURIES.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_V_RISE_OF_MAHOMETANISM"><span class="smcap">Chapter V.</span></a></td><td class = "td2">RISE OF MAHOMETANISM.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VI_TENTH_AND_ELEVENTH_CENTURIES"><span class="smcap">Chapter VI.</span></a></td><td class = "td2">TENTH AND ELEVENTH CENTURIES.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VII_TWELFTH_CENTURY"><span class="smcap">Chapter VII.</span></a></td><td class = "td2">TWELFTH CENTURY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_VIII_IMPOSTORS_IN_THE_TWELFTH"><span class="smcap">Chapter VIII.</span></a></td><td class = "td2">IMPOSTORS IN THE TWELFTH CENTURY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_IX_THIRTEENTH_CENTURY_IN_ENGLAND"><span class="smcap">Chapter IX.</span></a></td><td class = "td2">THIRTEENTH CENTURY IN ENGLAND AND FRANCE.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_X_THIRTEENTH_CENTURY_CONCLUDED"><span class="smcap">Chapter X.</span></a></td><td class = "td2">THIRTEENTH CENTURY CONCLUDED.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XI_END_OF_THE_FOURTEENTH_CENTURY"><span class="smcap">Chapter XI.</span></a></td><td class = "td2">END OF THE FOURTEENTH CENTURY.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XII_THE_JEWS_AND_THE_INQUISITION"><span class="smcap">Chapter XII.</span></a></td><td class = "td2">THE JEWS AND THE INQUISITION.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIII_TREATMENT_OF_THE_JEWS_BY"><span class="smcap">Chapter XIII.</span></a></td><td class = "td2">TREATMENT OF THE JEWS BY FERDINAND.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XIV_SEPARATION_IN_THE_CHURCH"><span class="smcap">Chapter XIV.</span></a></td><td class = "td2">SEPARATION IN THE CHURCH.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XV_SEVENTEENTH_AND_EIGHTEENTH"><span class="smcap">Chapter XV.</span></a></td><td class = "td2">SEVENTEENTH AND EIGHTEENTH CENTURIES.</td></tr>
+<tr><td class = "td2"><a href="#Chapter_XVI_CONCLUSION"><span class="smcap">Chapter XVI.</span></a></td><td class = "td2">CONCLUSION.</td></tr>
+</table></div>
+
+<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p>
+
+
+<h1 class="part"><a name="PART_I" id="PART_I"></a>PART I.</h1>
+
+<hr class="r10" />
+
+<h2><a name="Chapter_I_JOHN_THE_BAPTIST_BORN" id="Chapter_I_JOHN_THE_BAPTIST_BORN"></a><span class="smcap">Chapter I.</span>&mdash;JOHN THE BAPTIST BORN.</h2>
+
+<p class="noindent"><span class="smcap">We</span> have now seen that the Sceptre had departed from Judah.
+The whole country was subject to the Romans, who had appointed
+Herod to govern it for them; and the time was now come when
+the blessed promises, that "the seed of the woman should bruise
+the serpent's head," and that "in the seed of Abraham all nations
+of the earth should be blessed," were to be fulfilled by the coming
+of the Messiah, the Son of God, Jesus Christ, our Saviour and
+Redeemer; born of a woman, that thus being as Man upon the
+earth, He might suffer for man, and make that atonement for
+man, which He could only make because He was the Son of God.
+Unless the Messiah had been at once God and Man, He could
+have been no Saviour for man; no mediator between a holy God
+and His sinful creatures.</p>
+
+<p>Very soon after the death of Herod's sons, Alexander and
+Aristobulus, the last princes of the Asmonean family, the wonderful
+events related in the New Testament began to take place.
+No doubt we are all well acquainted with the story of the priest
+Zacharias, a good and holy man, who, whilst performing his duty
+in the house of God, saw an Angel standing on the right side of
+the altar of incense. Zacharias was an old man, and his wife
+Elisabeth was also an old woman, and therefore when the Angel
+told him that the Lord would work as great a miracle as He had
+done in Abraham's case, and give a son to Elisabeth, as He had
+given Isaac to Sarah, Zacharias must indeed have been greatly
+astonished.</p>
+
+<p>The Angel moreover told Zacharias, that this child, whom
+God would give him, was to be named John; and that he should
+be in an especial manner guided and protected by the Holy Spirit,
+for that he was to be the messenger spoken of by prophets, as
+sent to prepare the way for the Messiah, and give notice of His
+coming. Such particulars should have overcome any doubts which
+Zacharias might at the first moment have felt; but his faith failed<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span>
+him, and therefore, considering only the impossibility of such an
+event happening without the special interposition of the Lord, he,
+guided by sight and not by faith, presumed to ask for some sign,
+to assure him that what the Angel spake would really come to
+pass.</p>
+
+<p>This sinful unbelief was punished, even whilst his faithless
+request was granted; for Zacharias immediately lost the power of
+speaking, and remained speechless for many months: but his
+unbelief was gone, and he certainly made his wife Elisabeth
+acquainted with the promises and directions spoken by the
+Angel.</p>
+
+<p>About six months after this appearance of the Angel Gabriel
+to Zacharias, He "was sent from God, unto a city of Galilee,
+named Nazareth, to a virgin espoused to a man whose name was
+Joseph, of the house of David; and the virgin's name was Mary."
+The Angel told Mary, that she had been chosen by the Almighty
+to be the mother of the promised Messiah, whose birth was to be
+a miracle; inasmuch as He would have no earthly father, but
+should be called the Son of God. Gabriel also told Mary, that
+when she had brought forth her son, she should call His name
+Jesus; that is, a Saviour. Mary was greatly troubled when the
+Angel first spake to her, and when she expressed her wonder and
+astonishment, He comforted her, and told her that her cousin
+Elisabeth, the wife of Zacharias, was also about to become a
+mother; adding, "For with God nothing shall be impossible."
+Mary's faith now showed itself, and she said, "Behold the handmaid
+of the Lord; be it unto me according to thy word." Meaning
+that she was willing to serve the Lord in everything, and
+suffer whatever might come upon her in consequence. For, as
+she had no husband whom she could name as the father of her
+Child, she was liable to punishment. When Joseph, to whom
+Mary was espoused, or promised in marriage, found that she
+would have a Son, he was astonished, and had some thoughts
+of putting her away from being his wife; but being a just, or
+good and kind man, he meant to do this quietly and secretly,
+or "privily," so as not to expose Mary to blame or punishment.
+But while he thought on these things, behold the Angel of the
+Lord appeared unto him in a dream, and told him not to fear
+about taking Mary to be his wife, for that the Holy Spirit had
+worked a great miracle, and that Mary was to be the mother of the
+promised Messiah; and as the Angel had said to Mary herself, so He<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span>
+now repeated to Joseph, "she shall bring forth a Son, and thou
+shalt call His name Jesus; for He shall save His people from
+their sins." Then all Joseph's doubts and fears were at an end:
+he did as the Angel bade him, and thus was looked upon by men
+as the father of Mary's holy Son, who had in truth no Father
+but God.</p>
+
+<p>The Scripture tells us, "Now all this was done, that it might
+be fulfilled which was spoken of the Lord by the prophet, saying,
+Behold a virgin shall be with child, and shall bring forth a son,
+and they shall call his name Emmanuel; which being interpreted
+is, God with us." That is, God taking the form and nature of
+man; living as man amongst men; dying as man for men.
+"Emmanuel&mdash;God with us."</p>
+
+<p>The next thing we read of is, that "Mary arose and went
+into the hill country with haste, into a city of Judah" where
+Zacharias dwelt, that she might talk over with Elisabeth all those
+wonderful things which the angel Gabriel had said to her. "And
+she entered into the house of Zacharias and saluted Elisabeth";
+who, under the guidance of the Holy Spirit, "spake out with
+a loud voice" words that must have greatly comforted Mary.
+Elisabeth told her, that she was blessed among women in being
+chosen for the mother of the Messiah, and said, "Whence is this
+to me, that the mother of my Lord should come to me?" meaning
+that she was not worthy of the honour of receiving in her house
+one who was to be the mother of the Son of God. Elisabeth
+ended by commending Mary for her faith and trust, saying,
+"blessed is she that believed: for there shall be a performance
+of those things which were told her from the Lord."</p>
+
+<p>Mary now uttered that beautiful hymn of praise, beginning,
+"My soul doth magnify the Lord, and my spirit hath rejoiced in
+God my Saviour." A hymn familiar to us all, as part of our
+Liturgy, or form of public worship, used in our Churches. This
+hymn, called "The Magnificat," is said or sung after the first
+Lesson in the Evening Service.</p>
+
+<p>Mary abode with her cousin for about three months, and then
+returned to her own home, at Nazareth, in Galilee. Not long
+after Mary's departure, John the Baptist was born; "Elisabeth
+brought forth a son. And her neighbours and her cousins heard
+how the Lord had showed great mercy upon her; and they
+rejoiced with her. And it came to pass, that on the eighth day
+they came to circumcise the child," and give him a name, as<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span>
+amongst us is done in Baptism; for Baptism in the Christian
+Church, takes the place of Circumcision in the Jewish Church.</p>
+
+<p>When the friends of Zacharias wished to give the infant his
+father's name, Elisabeth spoke out at once, and said, "He shall
+be called John." This surprised them so much, that they at once
+asked Zacharias "how he would have him called." Zacharias
+immediately, by signs, asked for a writing-table, or rather for
+a tablet, upon which to write, and then wrote down, "His name
+is John. And they marvelled all." They must have marvelled,
+or wondered, still more, when suddenly Zacharias recovered his
+power of speaking; for "his mouth was opened immediately,
+and his tongue loosed, and he spake and praised God." Now
+he could tell all that had happened to him, and how his unbelief
+in the Angel's promise had been punished by temporary dumbness.
+"And fear came on all that dwelt round about them: and
+all these sayings were noised abroad throughout all the hill
+country of Judæa: and all they that heard" these things "laid
+them up in their hearts": took notice of them, and remembered
+them, "saying, What manner of child shall this be!" The
+extraordinary events connected with the birth of John, made all
+men believe that a child so born must be intended to do great
+things during his lifetime. Zacharias, inspired by the Holy Spirit,
+then uttered the hymn called "The Benedictus," sometimes said
+in our Churches after the second Lesson in the Morning Service,
+instead of the Psalm (c.), "Jubilate Deo," also belonging to our
+Liturgy. In this hymn, Zacharias praised and blessed God for
+the coming of the Saviour; and then, addressing the unconscious
+infant John, he foretold that he should be the messenger to prepare
+the way of the Lord Jesus Christ, and incline men to listen
+to, and believe in, Him.</p>
+
+<p>Of John's infancy and childhood we are told nothing, except
+that he grew in body, and waxed strong in spirit, and that "the
+hand of the Lord was with him." "And he was in the deserts
+till the day of his showing unto Israel." He passed a quiet and
+retired life, until he was called upon to baptize the people, and
+point to the Son of Mary as the Son of God; the Lamb of God,
+that taketh away the sin of the world.</p>
+<hr class="chap" /><p><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></p>
+
+<h2><a name="Chapter_II_BIRTH_OF_JESUS_CHRIST" id="Chapter_II_BIRTH_OF_JESUS_CHRIST"></a><span class="smcap">Chapter II.</span>&mdash;BIRTH OF JESUS CHRIST.</h2>
+
+<p class="noindent"><span class="smcap">Mary</span> and her husband Joseph lived at Nazareth, a town in
+Galilee not far from the lake of Tiberias, or Sea of Galilee; and
+the prophets had declared that the Messiah should be born in
+"Bethlehem of Judah," a small place to the South of Jerusalem,
+nearly a hundred miles from Nazareth. That Mary should take
+such a long journey to a strange place, instead of staying quietly
+at home until her Child was born, was the most unlikely thing
+that could well be imagined. Here, therefore, we again see how
+wonderfully the Lord rules all things, and makes use of people
+who know nothing of Him, to do what He wills should be done.
+God now made use of a heathen Emperor, to accomplish His
+will, that Jesus Christ should be born in Bethlehem.</p>
+
+<p>The Roman Emperor Augustus, in order to know what taxes
+he could lay upon the different parts of his dominions, determined
+to take the number of the people who were subject to
+him; and in order to do this, he commanded that the name of
+every one should be written down. As Judæa was now under
+the dominion of the Romans, all the inhabitants of that country
+were obliged to put their names upon lists, prepared for the
+purpose: but all belonging to the same tribe or family were to
+go to one place, so that many of the Jews, who were scattered
+throughout the country, had to travel a long way to the place
+appointed for the registering of their tribe.</p>
+
+<p>Amongst these were Mary and Joseph, who were both "of the
+house and lineage of David"; that is, both were descended from
+David, who was of the tribe of Judah; and therefore Bethlehem
+was the place in which they must appear before the Roman
+officers, appointed to take down the names of all the people, and
+register, or make lists of them. The commands of the Roman
+Emperor were not to be disobeyed: and Mary and Joseph set out
+upon their long and fatiguing journey. Upon their arrival, they
+found the place so full of people come upon the same business,
+that there was no room for them in the inn, and they being poor,
+and not able to pay for better accommodation, were glad to lodge
+in a stable; and here, it pleased God, that Jesus Christ, the Lord
+of Life, the King of Glory, should be born: and Mary "brought
+forth her first-born son, and wrapped him in swaddling clothes,
+and laid him in a manger."</p><p><span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span></p>
+
+<p>But though born in a stable, unnoticed and uncared for by
+men, the Angels of God proclaimed the wonderful event to the
+Shepherds, keeping watch over their flocks by night.</p>
+
+<p>At that time, there was amongst the Jews, a general expectation
+that the Messiah would soon appear upon earth: those who
+believed all that God had made known by the prophets, seeing
+that the sceptre, or kingly power, had departed from Shiloh,
+were daily looking for the fulfilment of the blessed promise, and
+were ready to welcome the Saviour under any circumstances:
+of this number were the Shepherds, who, when they had heard
+the "good tidings of great joy," at once followed the direction to
+go to Bethlehem: and when they found all things there, exactly
+as the Angels had told them, they at once believed, and acknowledged
+the Infant as their Saviour; and "made known abroad
+the saying which was told them concerning this Child. And all
+they that heard it wondered at those things which were told
+them of the Shepherds." They wondered; but alas! too many
+of them only wondered, and did not believe. The greater part
+of the Jews at this time had forsaken their God, and had
+become careless about pleasing Him. They expected a Messiah,
+but regardless of the prophets who had spoken such different
+things, they had formed their own notions on the subject, and
+looked for the Messiah to come as a king or conqueror, surrounded
+with pomp and splendour. These men would not
+believe that a helpless infant, born in a stable at Bethlehem,
+<i>could</i> be the Son of God, the promised Messiah, Who was to be
+the Saviour of the world: pride and unbelief led them to reject
+the Lord, even from His birth. Mary, who knew that her Son
+was no common child, marked everything that happened; "she
+kept all these things, and pondered," or thought over "them in
+her heart."</p>
+
+<p>Jesus Christ came not only to be a sacrifice for sin, but also
+an example of godly life; He was to fulfil all righteousness, and
+therefore, though He came to do away with the ceremonial Law,
+and establish a better covenant, He submitted to all the Ordinances
+of the Law, just as if He had been a sinful mortal.</p>
+
+<p>Thus on the eighth day He was circumcised, and publicly
+received the name of Jesus, which had before been given to Him
+by the Angel Gabriel. And again, in obedience to the Law, the
+infant Saviour was brought by His mother to Jerusalem "to
+present Him to the Lord." We have heard before, that among<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span>
+the children of Israel, the first-born child, if a son, was especially
+dedicated to the service of the Lord; though afterwards, the
+whole tribe of Levi was taken, "instead of the first-born of all
+Israel." The same Law ordained, that after a certain time,
+called "the days of her Purification," every woman to whom
+God had given a son or daughter, should offer in sacrifice, a
+young lamb and a turtledove or pigeon. But if she was too
+poor to be able to bring a lamb, she was allowed to bring two
+turtledoves or pigeons instead; and this sacrifice Mary brought
+with her Son, into the temple. Then were fulfilled the prophecies,
+that the Lord should come suddenly into His temple; and
+that the glory of the second temple should exceed that of the
+first. At the Presentation of Jesus Christ in the temple, a
+remarkable testimony to His being the promised Messiah was
+given by the just and devout Simeon, to whom it had been made
+known by the Holy Ghost, that he should not die until He had
+seen the Lord's Christ. Full of faith, this old man was "waiting
+for the consolation of Israel," the Messiah, Who was to save
+His people from their sins. Guided by the Holy Spirit, Simeon
+was in the temple "when the Parents brought in the child
+Jesus, to do for Him after the custom of the Law." At once
+the Holy Spirit made known to the aged Simeon, that in
+this infant he beheld the Saviour for whom he waited; "Then
+took he him up in his arms, and blessed God, and said, Lord,
+now lettest Thou Thy servant depart in peace, according to Thy
+word; for mine eyes have seen Thy salvation, which Thou hast
+prepared before the face of all people; a light to lighten the
+Gentiles, and the glory of Thy people Israel." We are told that
+Joseph and Mary marvelled at those things which were spoken
+by Simeon; and we may be sure that Mary treasured them up
+also in her heart, and looked upon her infant Son with reverence,
+as well as love. Then Simeon blessed Mary, and warned her of
+future suffering. Another testimony to the divinity of Jesus
+Christ was then given by an aged widow, who coming into the
+temple "in that instant, gave thanks likewise unto the Lord, and
+spake of him to all them that looked for redemption in Jerusalem."
+Nor did these aged Jews alone bear testimony to the
+Messiah. The glorious light of the Shechinah, the visible sign
+of the presence of God, which had not been seen for many
+hundred years, until it appeared surrounding the Angels who
+proclaimed the birth of Jesus to the Shepherds of Bethlehem,<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span>
+was not seen by them alone. In far off countries, it was seen as
+a remarkable star. The inhabitants of Chaldea, part of the once
+famous Babylonian Empire, were at this time very learned in
+Astronomy: that is, they studied the stars, and the motions of
+the heavenly bodies. They worshipped the sun, because they
+thought that must be the best representation of the Deity: had
+they known the real true God, the God of Israel, they would not
+have worshipped any of His works, which He had created and
+made. The wise and learned men of Chaldea were called Magi,
+and many of them were princes and rulers in their various tribes.
+Some of these Magi, generally supposed to have been three,
+(though the Scripture says nothing as to their number,) saw
+a wonderful star shining in the direction of Judæa. They at
+once concluded that this star signified the birth of the king of
+the Jews&mdash;and immediately they set off and travelled towards
+the land of Judæa. And when they reached Jerusalem, they
+enquired, "Where is he that is born King of the Jews? for we
+have seen his star in the East, and are come to worship him." That
+is, in the Eastern land where they lived, they had seen this star.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_III_FLIGHT_INTO_EGYPT" id="Chapter_III_FLIGHT_INTO_EGYPT"></a><span class="smcap">Chapter III.</span>&mdash;FLIGHT INTO EGYPT.</h2>
+
+<p class="noindent"><span class="smcap">To</span> understand the question of the Magi, "Where is he that is
+born King of the Jews?" a few words of explanation may be useful.</p>
+
+<p>The expectation of a coming Messiah was not confined to the
+Jews: through the long captivity of the Jews, the writings of the
+prophets had become known throughout many lands, and there
+was therefore at this time, in all the countries of the East, a
+general idea that a King would shortly be born in Judæa, who
+should rule over all the world. Balaam, who was well known
+in those countries of which we are speaking, had said, "there
+shall come a star out of Jacob, and a sceptre shall arise out of
+Israel"; hence it was generally believed, that the appearance of
+some peculiar star in the Heavens, would inform mankind
+of the birth of this mighty King. The Messiah, we must
+recollect, was promised to Gentiles as well as to Jews; and
+therefore all nations who had heard any of the prophecies
+concerning Him, expected some benefit from the birth of this
+wonderful Being. Under such circumstances, we can easily<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span>
+imagine that the Magi, who paid such attention to the stars in
+general, should eagerly watch for the appearance of one, which
+was to announce, that the long-looked-for King was born in
+Judæa. Hence, when from their home in the East, they beheld
+the glorious light of the Shechinah, shining in the direction of
+the land of Judæa, they felt no doubt as to its meaning; and
+without hesitation, they at once set off on their long journey, to
+worship and do honour to the new-born King. The star had
+disappeared; but the prophets had so plainly pointed out the
+land of Judæa as the birthplace of the Messiah, that the Magi
+fearlessly and confidently journeyed on to that country. When
+at length they reached it, they naturally expected that so
+wonderful an event would be well known to all the inhabitants
+of Jerusalem, and that they should have no difficulty in finding
+the abode of this glorious Child; therefore, as soon as they
+arrived in the city, they asked, "Where is he that is born King of
+the Jews? for we have seen his star in the East, and are come to
+worship him." When Herod the King had heard these words he
+was troubled, and all Jerusalem with him.</p>
+
+<p>The birth of Jesus Christ made known by Angels to the
+Shepherds, and by them "made known abroad" among their
+neighbours and friends, the humble of the land, does not seem
+to have been noticed by the rulers and Priests living at Jerusalem.
+Their own Scriptures taught them that the Messiah was to come;
+and they expected that His birth would be immediately followed
+by Revolts and Wars, Earthquakes, Famine and Plague; therefore
+they might well be "troubled," when they heard He was actually
+come; though, if they had rightly believed and understood the
+great blessing He was to bring to mankind, they would have
+rejoiced at His coming, and thought all temporal sufferings easy
+to be borne for His sake.</p>
+
+<p>Herod was troubled; for though he was now an old man, and
+not likely to live till a new-born Infant should grow up, yet
+he did not like the idea of another king to interfere with him:
+he did not understand the nature of the Messiah's kingdom, and
+thought only of a king who would govern the country and the
+people, make laws, and impose taxes; he had no idea of a King
+who was to reign over the hearts of men on earth, and finally
+receive them into His kingdom in heaven.</p>
+
+<p>Herod's behaviour on this occasion showed a strange mixture
+of belief and unbelief. In common with the Jews in general, he<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span>
+believed that the Messiah was to come; and he evidently
+believed that the Child, whose birth had been made known by
+the star, was indeed the Christ. He therefore called together
+the wise and learned men, well acquainted with the Scriptures
+of the Old Testament, and asked them where the Messiah should
+be born. The chief priests and Scribes at once declared that
+Bethlehem was pointed out by the prophets as the birthplace of
+Messiah; thus giving another proof, that the Infant just born
+in that place, was the promised Messiah. So far Herod believed;
+but now his unbelief was shown by his fancying for one moment,
+that if this Child really was the Messiah, he could kill him, and
+so frustrate the purpose for which he was sent by God.</p>
+
+<p>It seems strange that any one believing as Herod did, that
+the Infant whom the Magi were seeking was really the Messiah,
+should have thought it possible to fight against God, and destroy
+His Anointed: but so it was. Herod, under pretence of wishing
+to go himself and worship the King of the Jews, begged the
+Magi to come and bring him word when they had found the
+young Child; and he also asked them particularly about the time
+at which the star had first appeared, that he might know what
+would be the age of the Babe, whom he was determined to destroy.
+The wise men, or Magi, departed, and though they had received
+no clear directions from the inhabitants of Jerusalem, better help
+was at hand: the star which they had seen in the East, now
+appeared to them again, and even moved on before them: "when
+they saw the star, they rejoiced with exceeding great joy," and
+followed it, until "it came and stood over" the stable "where
+the young child was." "And when they were come into the
+house, they saw the young child with Mary his mother, and fell
+down and worshipped him:" at once they acknowledged him to
+be something more than an earthly king&mdash;a Being entitled to
+worship. Then they gave such presents as were given to kings.
+It was the custom in the East, where presents were so much
+given, to proportion their value to the rank and station of those
+to whom the gift was offered. Mary and Joseph were poor and
+in a humble rank of life, and to their infant, therefore, flowers or
+fruit, or something of little value, would have been a sufficient
+gift. But in the Son of Mary, the Magi acknowledged the long-promised
+Messiah; and to Him they gave the most valuable
+gifts, suitable for a King to receive: "when they had opened
+their treasures, they presented unto Him gifts; gold, and frank<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span>incense,
+and myrrh." Thus the Lord provided Joseph with the
+means for taking proper care of the young child and his mother.
+At Bethlehem, the place of his birth, Jesus had now been
+worshipped as a King, both by Jews and Gentiles; thus fulfilling
+prophecy, and showing that the Messiah was to be the Saviour
+of Gentiles, as well as Jews. Our Church has appointed a day,
+to be observed in remembrance of this first showing, or manifestation,
+of Christ to the Gentiles. In common talk we call this
+day Twelfth Day, and the custom of drawing for King and Queen
+is very old, and is founded upon the visit of the Magi, or kings
+of the East to Bethlehem. The name by which Twelfth Day is
+distinguished in our Prayer&ndash;Book is the "Epiphany," a word
+which means "manifestation" or "showing"&mdash;the manifestation
+of Jesus Christ to the Gentiles.</p>
+
+<p>The wise men, not suspecting Herod's wicked purpose, would
+no doubt have gone back to him as he desired, but "being warned
+of God in a dream" not to return to Jerusalem, "they departed
+into their country another way."</p>
+
+<p>After the departure of the Magi, the Lord, Who knows the
+secrets of all hearts, warned Joseph in a dream, that Herod
+would seek the young child to destroy him. In obedience to the
+command then given to him, Joseph "arose, and took the young
+child and his mother by night, and departed into Egypt"; thus
+fulfilling a prophecy which had spoken of that country, as the
+place where the Messiah should for a time dwell. At this time,
+a great many Jewish families lived in Egypt, and supported
+themselves by their own industry: there were so many of them,
+that they divided themselves into companies, according to their
+trades or occupations: there was a company of silversmiths, who
+manufactured articles of gold and silver, set jewels, and made
+ornaments to be worn; there was another company of weavers,
+who wove threads of flax and silk, into linen and silk of which
+garments were made; and so on. In short, every trade had its own
+company; so that if a poor Jew came into any city inhabited by
+his fellow countrymen, he always knew where to find those who
+carried on the trade which he had learned: then he could join
+them at once, and so find work, and earn a maintenance for
+himself and family.</p>
+
+<p>Perhaps Joseph joined one of these companies of his
+countrymen; but the presents given by the Magi, would for a
+long time supply him with all that he needed.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p>
+
+<h2><a name="Chapter_IV_THE_INNOCENTS" id="Chapter_IV_THE_INNOCENTS"></a><span class="smcap">Chapter IV.</span>&mdash;THE INNOCENTS.</h2>
+
+<p class="noindent"><span class="smcap">Herod</span> anxiously expected the return of the wise men, with full
+information as to where he might find the infant King of the
+Jews: but, as day after day passed and they came not, he saw
+that they did not mean to do his bidding. "Then was Herod
+exceeding wroth, and sent forth his soldiers, and slew all the
+children that were in Bethlehem, and in all the coasts thereof,"&mdash;that
+is, in the neighbouring parts of the country,&mdash;"from two
+years old and under, according to the time which he had diligently
+enquired of the wise men." As much less than two years
+had passed, since the wise men saw the star which heralded the
+birth of the Messiah, Herod made sure that, by killing all the
+little boys under that age, he should destroy the infant King of
+the Jews, and so rid himself of any further anxiety.</p>
+
+<p>Terrible was the distress and mourning amongst the poor
+Mothers, who saw their infants torn from their arms and murdered!
+but their dear babes were safe; taken from the dangers
+and troubles of this world, to be for ever happy in the presence
+of God: "for they are without fault before the throne of
+God."</p>
+
+<p>Our Church sets apart three days, immediately after Christmas
+Day, in remembrance of three classes of Martyrs. A Martyr is
+one who suffers in the cause of duty, and will die rather than
+give way: those who thus suffered for Christ, and would die
+rather than offend or forsake Him, are called Martyrs. "The
+Innocents," as the murdered babes of Bethlehem are called, suffered
+death for Jesus's sake; but, of course, they had no will in
+the matter; they were too young: these were the first Martyrs.</p>
+
+<p>The day after Christmas Day is called "St. John the Evangelist's
+Day": St. John was, when Jesus grew up, one of His disciples:
+he dearly loved his Master, and was ready to die for
+Him, but he was not called upon to give up his life, though he
+suffered much for Jesus's sake. The day following "St. John's
+Day," is called "St. Stephen's Day": St. Stephen was the first
+who willingly gave up his life for the sake of Jesus Christ. Thus
+we have three classes of Martyrs commemorated in our Church:
+Martyrs in Deed only&mdash;the Innocents; Martyrs in Will only&mdash;St.
+John; Martyrs in Will and in Deed&mdash;St. Stephen.</p>
+
+<p>But to return to our history. Herod was guilty of a great<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span>
+sin; and, in spite of all his wickedness, the Child Jesus lived and
+was safe.</p>
+
+<p>It is said that Antipater, who had caused the death of
+Mariamne's sons, advised his father to slay the infants of Bethlehem.
+Antipater was a bad man, and, as he was very anxious
+to be King of Judæa whenever Herod should die, he wished to
+destroy one who might, as he feared, dispute the kingdom with
+him: no doubt he rejoiced when the cruel deed was done, concluding
+that Jesus had perished, and that he was now sure of
+the throne: but he was disappointed; for very shortly afterwards
+he in some way displeased his father, who at once caused him
+to be put to death. It is dreadful to think of the numbers of
+persons killed by Herod's orders, but Antipater was the last; for
+five days afterwards Herod himself died.</p>
+
+<p>This Herod, called Herod the Great, left four sons living&mdash;Archelaus,
+Herod Antipas, Philip, and Herod Philip. There are
+three other Herods also mentioned in Scripture&mdash;Herod Agrippa,
+and his brother, also called Herod, who were sons of Aristobulus,
+and consequently grandsons of Herod the Great; and, afterwards,
+a son of Herod Agrippa, called by the same names as his father,
+Herod Agrippa. As it is difficult always to know which Herod
+is spoken of, the Table below will be useful to refer to.</p>
+
+<div class="figcenter" style="width: 500px;">
+<img src="images/herods.jpg" width="500" height="186" alt="Family tree of descendents of Herod the Great" />
+</div>
+
+<p>After the death of Herod the Great, Archelaus became
+governor of the provinces of Judæa and Samaria, and Herod
+Antipas ruled over the province of Galilee, under the title of
+Tetrarch: but upon this subject we must say a little more before
+we go on with the history of Jesus Christ.</p>
+
+<p>When Herod died, he left a Will, in which he declared his
+wish, that his son Archelaus should be king over the greatest
+part of his dominions: but as the whole kingdom was subject to<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span>
+the Romans, this could not be done without the Emperor's
+leave. Before Archelaus could go to Home to ask this permission,
+there was a great disturbance amongst the Jews in Jerusalem,
+in consequence of Archelaus refusing to grant some request:
+they assembled in great numbers in the Courts of the Temple,
+and behaved in such a riotous and disorderly manner, that
+Archelaus ordered his soldiers to attack them, and 3,000 men
+are said to have been killed on this occasion; a piece of cruelty
+which probably disinclined the Emperor Augustus to give Archelaus
+as much power as his father Herod the Great had had; at any
+rate, Archelaus only succeeded in being made Governor of Judæa
+and Samaria, with the promise, that if he acted so as to give the
+Emperor satisfaction, he should have the title of King: but
+instead of obtaining this, he behaved so ill, that a few years
+afterwards he was deprived of all power, and banished to a city
+in Gaul, where he died.</p>
+
+<p>Returning to the history of our blessed Lord, we find that
+after the death of Antipater and Herod, the Angel appeared to
+Joseph in Egypt, saying, "Arise, and take the young child and
+his mother, and go into the land of Israel, for they are dead
+which sought the young child's life." The Angel did not name
+any particular place for the young Child to go to, but the
+Messiah was not to stay long out of the Holy Land, given to
+Abraham and his descendants, as a heritage for ever. When
+Joseph, with Mary and the holy Child, got back into the land
+of Israel, he found that "Archelaus reigned in the room of his
+father"; that is, he was Governor of Judæa; fearing his cruelty,
+he was afraid to take the young Child and his mother there, and
+the Lord, by means of a dream, warned him to go into the land
+of Galilee, which was under the government of Herod Antipas.</p>
+
+<p>Joseph in consequence made choice of Nazareth in Galilee as
+a dwelling-place, and there the Lord Jesus Christ lived till he
+grew up to be a Man, and was ready to begin the work which
+He came into the world to do. During all these years, up to the
+time when Jesus was thirty years old, we are told nothing of
+what He did, except His questioning the priests in the temple,
+when He was twelve years old. Twelve was the age appointed
+for the young Jews to begin to keep the Feasts and Fasts prescribed
+by their Law; and accordingly, Jesus, who came to fulfil
+all righteousness, accompanied Mary and Joseph to Jerusalem on
+this occasion: but after all the ceremonies had been observed,<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span>
+He, unknown to them, remained behind, and going into the
+temple astonished the priests and learned men by His questions,
+His knowledge of the Scriptures, and the way in which He
+spake: no wonder that all who looked upon Him merely as a
+human being, should be astonished. When Mary missed her
+Son, she and Joseph returned to Jerusalem, where "after three
+days they found Him in the temple, sitting in the midst of the
+doctors, both hearing them and asking them questions." To His
+mother's gentle rebuke, "Son, why hast thou thus dealt with
+us?" the holy Child made that answer at once referring to His
+divine nature, and to the work for which He had left His
+Father's kingdom, "Wist ye not that I must be about my
+Father's business?" They understood not fully then His meaning;
+but Mary "kept all these sayings in her heart."</p>
+
+<p>But Jesus had now done all that was to be done for many
+years, as to His great work; and therefore, though He knew
+Himself to be the Son of God, He submitted to His earthly
+parents: He went "down with them, and came to Nazareth, and
+was subject unto them"&mdash;thus in His first work, setting us the
+great example of obedience to parents&mdash;an example which all of
+us must carefully and cheerfully copy. No sin, not even the
+least approach to it, was found in Him: one act of disobedience
+would have prevented His making atonement for us. And this
+perfect Being so loved us, His sinful creatures, as to die for us:
+let us love Him; and show our love by trying to copy His
+example in all things; beginning with obedience to our Parents,
+and all whom they set over us.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_V_BAPTISM_OF_JESUS" id="Chapter_V_BAPTISM_OF_JESUS"></a><span class="smcap">Chapter V.</span>&mdash;BAPTISM OF JESUS.</h2>
+
+<p class="noindent"><span class="smcap">How</span> gladly should we all learn something of our Saviour's early
+life; of His childhood; of the pursuits of His youth and manhood!
+But these things are hidden from us, and whatever
+legends may exist respecting such matters, we must remember
+that Scripture has not revealed to us any knowledge of these
+things. For the eighteen years following His questioning the
+learned men in the temple, one entry suffices&mdash;"And Jesus
+increased in wisdom and stature, and in favour with God and
+man." As partaking of the human nature, His body grew gra<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span>dually
+to its full size and strength, enduring, no doubt, pain and
+sickness, so inseparable from mortality: in this, all who are born
+into the world follow His example, whether they will or no; but
+are all careful to "increase in wisdom, and in favour with God
+and man"? And yet this is what all may do. These words
+again set the Saviour before us, as an example to be diligently
+followed: by prayer and study of the Scriptures, we shall obtain
+from God, that heavenly wisdom which will make us wise unto
+salvation; that practical wisdom, by which we shall walk daily
+in a manner pleasing to God; so shall we, day by day, grow in
+favour with our heavenly Father, and with all men whose
+approbation and favour is worth securing.</p>
+
+<p>Of John the Baptist's early life we have not even one glimpse
+afforded us, beyond the notice "that the child grew, and waxed
+strong in the spirit, and was in the deserts till the day of his
+showing unto Israel." In silence and solitude was the wonderful
+son of Zacharias prepared for his work: the Spirit of the Lord
+was upon him, and under its blessed influence he became strong
+to do, and suffer.</p>
+
+<p>For thirty years did the Sons of Mary and of Elisabeth wait
+patiently, unnoticed, till the time came when they were to enter
+on the work appointed for each. At that time, Herod Antipas
+(one of the sons of Herod the Great) was tetrarch or governor of
+Galilee, while his brother Philip was tetrarch of Ituræa, and
+of other parts of the country lying to the East of the Sea of
+Galilee and the river Jordan.</p>
+
+<p>Archelaus, as we have already said, had for his misconduct
+been banished by the Romans into Gaul, and the province of
+Judæa was governed by a Roman, called Pontius Pilate. Augustus
+Cæsar, who was the Emperor of Rome when Jesus Christ was
+born, died when our Lord was about fourteen years old; and
+another Emperor, called Tiberius Cæsar, ruled over the vast
+possessions of the Romans, when Jesus and His forerunner John
+the Baptist, entered upon their public ministry.</p>
+
+<p>The Bible tells us, that at this time Annas and Caiaphas were
+high priests: by the Law of Moses, the Jews could only have one
+high priest at a time, and when once appointed, he continued to
+hold that high office as long as he lived; but when the Romans
+took possession of the Holy Land, they appointed the high priest
+at their pleasure&mdash;often depriving one of the office, in order to
+bestow it upon another. Annas was high priest for eleven years,<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span>
+and then the Roman Governor deprived him of the office, and
+made Caiaphas, who had married the daughter of Annas, high
+priest in the place of his father-in-law.</p>
+
+<p>According to the will of the Romans, therefore, Caiaphas was
+actually high priest at this time; though, according to the Law
+of Moses, he had no right to be so, as long as Annas was alive.
+No doubt the more devout Jews, who wished to keep their Law,
+looked upon Annas as their high priest; whilst those who were
+careless and indifferent, and wished rather to please the Romans,
+acknowledged Caiaphas: for this reason St. Luke speaks of them
+both as high priests.</p>
+
+<p>We must remember that John was born a few months before
+Jesus, to "go before the face of the Lord to prepare his ways,"
+consequently he was the first to appear in public. He went first
+as a Messenger, to prepare the people to listen to the Messiah:
+John came, and called upon all men to repent of their sins and
+wickedness, to leave off doing wrong, and to do such things as
+God commanded them to do. John also invited the people to be
+baptized. Baptism was a rite or ceremony in use amongst the
+Jews before this time, by way of admitting strangers into their
+Church: for instance, if any Gentiles wished to join the Jews, and
+worship God as they did, they were baptized, or washed with
+Water; and after this ceremony, they were looked upon as new
+creatures, fit to be admitted into the Jewish Church.</p>
+
+<p>The Jews, by baptizing the heathen, admitted them into their
+Church, into a new religion; John called upon the Jews to be
+baptized, because they were to change their religion, and become
+members of a Church, which should have Christ for her head.
+The Jews baptized persons who, according to their Law, were
+unclean, in order to purify them; but John called upon those,
+who according to the Law were clean already, to come to him and
+be baptized, in order to show, that all who would belong to
+Christ must purify their hearts, and obey the spirit as well as the
+letter of all the commandments.</p>
+
+<p>This distinction between the letter and the spirit of any
+commandment, must be carefully and constantly borne in mind,
+by every Christian.</p>
+
+<p>For example, the Sixth Commandment says, "Thou shalt do
+no murder"; therefore all, who do not actually kill a fellow
+creature, may be said to obey the <i>letter</i>, or exact <i>words</i>, of this
+commandment; but to obey the spirit, we must never do anything<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span>
+wilfully to hurt our neighbour in any way; we must, on the
+contrary, do all the good we possibly can to our fellow creatures.</p>
+
+<p>To make this plainer, suppose a mother to say to her children,
+"You may go out, but it is so hot that you must not run about":
+the children go out, and then amuse themselves by jumping&mdash;they
+have obeyed the letter of their mother's commands, for they
+did not <i>run</i>, but they have broken the spirit&mdash;she wished them
+not to heat themselves,&mdash;that was the spirit and meaning of the
+precept; and that they have broken, just as much as if they had
+run about.</p>
+
+<p>The Jews must have well understood, that when John the
+Baptist called upon them to be baptized as if they were unclean,
+he meant to show them that the Messiah required men to be holy,
+far beyond what they then were; and great numbers of the
+people listened to his teaching, and went out unto him, and were
+baptized of him in the river Jordan, confessing their sins.</p>
+
+<p>"And it came to pass in those days, that Jesus came from
+Nazareth of Galilee to Jordan unto John to be baptized of him.
+But John forbad him, saying, I have need to be baptized of
+Thee, and comest Thou to me? And Jesus answering said unto
+him, Suffer it to be so now: for thus it becometh us to fulfil all
+righteousness. Then he suffered him." John spake of the baptism
+administered by him, as "the baptism of repentance for the
+remission of sins"; meaning that those who repented and were
+baptized, would have their sins forgiven and done away with, so
+that they would no longer be looked upon as guilty. John knew
+that Jesus was perfectly holy, and had no need of the baptism of
+repentance, so necessary for mere mortals. John had also told
+those who came to him to be baptized "with water unto
+repentance," that they still needed another baptism from the Son
+of God; even the gift of the Holy Spirit, without which no man
+could please the Lord. He told them, "there cometh one
+mightier than I after me, whose shoes I am not worthy to bear,"&mdash;"the
+latchet of whose shoes I am not worthy to unloose,"&mdash;"He
+shall baptize you with the Holy Ghost."</p>
+
+<p>In Eastern countries, the visitors to princes and great men,
+took off their shoes, that is, the sandals or slippers worn upon the
+feet, and left them at the door, whilst they went barefooted into
+the presence of the prince. The fastenings or latchets of these
+shoes were often undone by a slave, who also held the shoes
+till his master again required them. Thus to unfasten or bear<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span>
+the shoes of another, signified being his servant, ready to do any
+service that might be required. John therefore meant, that He
+who was to come after him was so greatly his superior, that he
+(John) was not worthy even to do for Him the lowest offices
+required from a slave. No wonder that with such feelings, John
+objected to Jesus being baptized by him, who was in every
+respect so far His inferior; and who, like all other human beings,
+had need of the Holy Spirit which God alone could give.</p>
+
+<p>But amongst the Jews, those who were admitted to perform
+the office of Priest were always anointed and baptized; and, as
+Jesus came to be our great High Priest, it was necessary that He
+should observe this form, as He had undergone the rite of circumcision.
+He came to fulfil all righteousness, to do all that was
+right, and then to suffer punishment, as if He had been sinful
+instead of sinless. To make atonement for the sin of man, it was
+necessary that He Who made it, should obey and fulfil perfectly
+the whole Will of God, and then suffer, "the just for the unjust."
+Only so could atonement be made: this Jesus explained to John,
+and then the Baptist no longer hesitated to baptize with water
+the sinless Son of God.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VI_JESUS_TEMPTED_OF_THE_DEVIL" id="Chapter_VI_JESUS_TEMPTED_OF_THE_DEVIL"></a><span class="smcap">Chapter VI.</span>&mdash;JESUS TEMPTED OF THE DEVIL</h2>
+
+<p class="noindent"><span class="smcap">"And</span> Jesus, when he was baptized, went up straightway out of
+the water: and, lo, the heavens were opened unto him, and he
+saw the Spirit of God descending like a dove, and lighting upon
+him: and, lo, a voice from heaven, saying, This is my beloved
+Son, in whom I am well pleased." The Three Persons in the
+Holy Trinity were thus at once made manifest, or shown to
+John the Baptist: before Him, under the form of Man, stood
+God the Son: God the Holy Ghost came down from heaven in a
+bodily form, with a gentle motion like that of a dove, and rested
+upon the Son of God: God the Father was not made visible to
+the eyes, but His voice was heard, declaring Jesus to be His Son,
+the promised Messiah, the Saviour of the world.</p>
+
+<p>After His baptism, Jesus was, by the appointment of His
+Father, "led by the Holy Spirit into the wilderness to be tempted
+of the Devil." It was necessary that Jesus should gain a victory
+over the great enemy of mankind, and show that the Devil had<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span>
+no power to lead Him to do evil. Since Adam fell, no human
+being had ever so completely resisted the Devil as to <i>deserve</i> the
+favour of God; thus no one had ever earned eternal life even for
+himself. Jesus came to make atonement for the sin of countless
+millions: but He could not have made satisfaction for the sins of
+others, if He had in the least thing given way to the Devil.
+Therefore He must fight and conquer, or the work which He
+came to do must have remained for ever undone.</p>
+
+<p>In Scripture, Jesus Christ is called the second Adam: "the
+first Adam is of the earth, earthy, the last Adam is the Lord
+from heaven." The first Adam was created holy and good, but
+he was tempted by the Devil and sinned; "so by the disobedience
+of one man came death, for in Adam all die." All who
+bear the same nature, must share the punishment due to that
+sinful nature. But the Holy and Eternal Son of God took upon
+Himself the human nature of man, and became subject to the
+like infirmities, but without sin. Thus was atonement made&mdash;"in
+Christ shall all," who give themselves to Him, "be made
+alive": "thus by man came also the resurrection of the dead."
+The Devil exerted all his power to lead Jesus to do something
+which would displease God, and destroy the blessed work of
+redemption. Taking advantage of Jesus being hungry and faint
+after long fasting, the Devil gently proposed that He should turn
+some stones into bread, and thus at the same time supply His
+own wants, and give a convincing proof that He was indeed the
+Son of God, as He had been just declared to be.</p>
+
+<p>We are ready enough to take any excuse for doing what we
+wish to do; and by this means we often fall into the snare which
+Satan so cleverly spreads for us. But Jesus thought of nothing
+but how to do the Will of His Father completely and entirely.
+He had been led into the wilderness by the Spirit of God, and it
+was the Will of His heavenly Father that He should now be
+enhungered. Jesus was therefore determined to leave the matter
+entirely in the hands of God. This is what we should all do,
+rather than try to help ourselves by doing anything that we fear
+may displease God.</p>
+
+<p>Satan next wanted Jesus to throw Himself down from the
+roof of the temple into the court below, where the people were
+assembled, and thus show them at once that He was the promised
+Messiah, the Son of God, of whom David had written, God
+"shall give His angels charge over thee, to keep thee; and in<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span>
+their hands they shall bear thee up, lest at any time thou dash
+thy foot against a stone." But Jesus, still bent upon doing His
+Father's will, answered from Scripture, "It is said, Thou shalt
+not tempt the Lord thy God," meaning that no one must run into
+unnecessary danger, to try whether God will preserve him: this
+is tempting Providence, and is sinful. To do our duty in spite
+of danger is trusting God, and is right: but to run into danger
+just to please ourselves, expecting that God will preserve us, is
+presumptuous and sinful.</p>
+
+<p>Satan made a last attempt to get Jesus to bow down to him,
+by promising to give Him power over all the kingdoms of the
+world; but Jesus was content to have only what God saw fit to
+give Him, and replied, "Get thee hence, Satan: for it is written,
+Thou shalt worship the Lord thy God, and Him only shalt thou
+serve."</p>
+
+<p>The battle was over; the victory was gained: as Man, Jesus
+had been tempted; as Man, He had resisted the Devil. He had
+fought and conquered, and thus could go on with His blessed
+work, which He never could have accomplished, had He at this,
+or any other time, given way in the least degree to the Devil.
+For the first time since the Creation, Satan found himself defeated:
+against our blessed Saviour he could not prevail, as he
+had done against Adam and his descendants; He departed therefore:
+we are told, "Then the Devil leaveth Him, and, behold,
+angels came and ministered unto Him." The Father sent His
+Angels to minister to His Son; that is, to serve Him; to supply
+those wants to which, as Man, He was subject. No doubt they
+brought Him food of which His human nature stood greatly in
+need.</p>
+
+<p>We have seen how Jesus resisted the Devil; each time using
+the very words of Scripture, which forbade Him to do as the
+Tempter proposed. The Devil is constantly tempting every
+human being to sin, by suggesting that they had better follow
+their own wishes and inclinations, instead of denying themselves,
+and trying in all things to please God. We should therefore
+bear in mind, that we possess the same Scriptures, and far more;
+since we have now our Saviour's own words whilst He was upon
+earth, and also the letters of His Apostles: and then, when we
+are tempted to do what is wrong, let us remember what the
+Scriptures say, and obey <i>that</i>, instead of following our own wills.
+The young are never too young to begin to resist the Devil, who<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span>
+has temptations suited to every age and condition: if you feel
+disinclined to obey your Parents cheerfully, remember that the
+Bible says, "Children obey your Parents in all things": let all
+inclination to dispute with one another be driven away by the
+recollection of the precept, "Be ye kind one to another."</p>
+
+<p>The direction, "Speak every man truth with his neighbour,"
+should strengthen you to resist every temptation to hide a fault,
+by saying what is not true, or even by keeping silence, or doing
+anything to deceive another. The fault into which so many
+young people fall, of being idle and careless about their lessons,
+would best be checked by calling to mind the precepts, "Be not
+slothful in business," and "Whatsoever ye do, do it heartily as
+unto the Lord." These, and many like precepts, warn us to conquer
+faults of which we are apt to think too lightly; not seeing
+that they are temptations set before us by the Devil, who strives
+to destroy our souls. But it is also written, "Resist the Devil,
+and he will flee from you." Begin at once to resist him with all
+your strength&mdash;struggle against your own will and inclinations,
+which will too often incline you to yield to his suggestions.
+Fight manfully as long as you live upon earth; praying always
+for help from God, without Whom ye can do nothing. If thus
+steadily and heartily you endeavour to renounce the Devil and
+all his works, with all the sinful lusts of the flesh, and do everything
+to please God, you will hereafter receive your reward in
+Heaven for Jesus Christ's sake.</p>
+
+<p>After the Baptism and Temptation of Jesus Christ, He began
+His work amongst men, by declaring to them the blessed truths
+of the Gospel.</p>
+
+<p>The first men who became disciples, or followers of Jesus
+Christ, were Andrew and John, who were already disciples of
+John the Baptist. "The next day," after the Baptism of our
+Lord, "John stood and two of his disciples; and looking upon
+Jesus as He walked, he saith, Behold the Lamb of God!" The
+Priests and Levites, as well as all the people of the Jews, knew
+that lambs were daily offered up as an atonement for sin, but
+that the blood of these creatures could never wash out the stain
+of sin, nor obtain its forgiveness. They were quite aware that
+these sacrifices were only offered up as a type, or sign of the
+Messiah; for Whose coming they looked, to make atonement for
+the sin of the whole world. John the Baptist had repeatedly
+told his disciples that he was not himself the Messiah, but was<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span>
+the messenger to prepare his way before Him. When, therefore,
+John the Baptist exclaimed, "Behold the Lamb of God," Andrew
+and John at once understood, that this was indeed the long-looked-for
+Messiah, the true Lamb of God, Who was to take
+away the sins of the whole world. "The two disciples heard
+him speak, and they followed Jesus." Jesus asked them, "What
+seek ye?" At once acknowledging Him to be their Master, the
+disciples asked Him, "Rabbi, where dwellest thou? He saith
+unto them, Come and see. They came and saw where He
+dwelt, and abode with Him that day; for it was about the tenth
+hour." That is, it was about two hours before sunset.</p>
+
+<p>Andrew next went in search of his own brother Simon Peter,
+and "saith unto him, We have found the Messiah." Simon
+Peter at once believed these glad tidings, and went with Andrew
+to Jesus, who received him kindly. The next day Philip, who
+lived in the same town as Andrew and Peter, and had no doubt
+often talked with them of the promised Saviour, also became a
+follower of Jesus; and he likewise brought a friend called
+Nathanael, of whom we must say something more.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VII_THE_FIRST_MIRACLE" id="Chapter_VII_THE_FIRST_MIRACLE"></a><span class="smcap">Chapter VII.</span>&mdash;THE FIRST MIRACLE.</h2>
+
+<p class="noindent"><span class="smcap">Nathanael</span>, who was brought to Jesus by Philip, was one of
+those devout Jews who had studied the writings of Moses and
+the prophets, and was in consequence anxiously expecting the
+coming of the promised Messiah. Philip went and told him
+that the Messiah was really come at last, and that he himself had
+seen the wondrous Being, of whom Moses and the prophets had
+written; and that He was no other than Jesus of Nazareth, the
+son of Joseph. Now at that time the inhabitants of Nazareth
+did not generally bear a good character, and were not therefore
+held in esteem by their fellow countrymen; and besides,
+Nathanael had learned from the Scriptures, that Christ should
+be born in Bethlehem; hence he doubted the possibility of Jesus
+being the promised Redeemer, and asked in a tone of incredulity,
+"Can there any good thing come out of Nazareth?" Philip,
+whose faith was firm, gave the best answer which ever can be
+given to those who doubt the testimony of others, "Come and<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span>
+see"; certain that if Nathanael were to see and talk with Jesus,
+he would be convinced that He was indeed the Messiah.</p>
+
+<p>Nathanael, who was willing and anxious to learn the truth,
+laid aside all prejudice, and went to Jesus; and fully was he
+rewarded for his willingness to learn. When Jesus saw Nathanael
+coming unto Him, He spoke in a manner which surprised the
+latter, and made him ask, "Whence knowest thou me? Jesus
+answered and said unto him, Before that Philip called thee, when
+thou wast under the fig tree, I saw thee." It seems that Nathanael,
+following a custom amongst the devout Jews, had gone into a
+quiet, retired part of his garden, to meditate and pray. Here he
+knew that no human eye could see him, and therefore the words
+now spoken by Jesus convinced him that Jesus of Nazareth was
+indeed the promised Messiah; he doubted no longer, but without
+hesitation, exclaimed, "Rabbi, Thou art the Son of God, Thou
+art the King of Israel." Jesus, pleased with Nathanael's willing
+faith, told him that he should see greater proofs of His being
+indeed the Son of God, the promised Messiah. The word Rabbi
+means a "teacher having authority." Andrew and Peter, James
+and John, of whom we have heard as the first disciples of Christ,
+did not at this time remain with Him as his constant attendants,
+but returned to their own occupation as fishermen: they all lived
+at Bethsaida, a town on the northern coast of the sea of Galilee.</p>
+
+<p>The next event which we have to notice, is the first miracle
+worked by Christ, at Cana in Galilee, where with those who had
+already become his disciples, He attended a marriage feast.
+Here, when wine was wanted, Jesus performed His first miracle,
+by turning water into wine. Thirty years had now passed away
+since the birth of Christ; the Shepherds, and others who had seen
+or heard the wonderful things which took place at that time, had
+probably ceased to think much about them; or if they thought
+of them, it was probably to wonder what had become of the Holy
+Babe, Who had been declared by Angels to be "Christ the Lord."
+Such a miracle as that now worked at Cana, would be talked of
+far and wide; and those who remembered the birth of Mary's Son
+at Bethlehem, would have no difficulty in believing that Jesus
+Christ was that wondrous Child. To all who were inclined to
+listen to Jesus, miracles were a confirmation of their faith; for
+these wonderful displays of supernatural power plainly showed
+Him to be the Son of God; yet in spite of such unmistakable
+signs, few of the Jews accepted Jesus as their expected Messiah.<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span>
+The poorer people, the lower classes, who benefited mostly by his
+miracles, "heard him gladly," for a time, at least; though at the
+period of His crucifixion their voices called out, "Crucify him,
+Crucify him!"</p>
+
+<p>When we read the account of Christ's life and miracles, it
+does seem most extraordinary, that throughout His career on earth,
+very few of the higher class of Jews, or of the Priests and those
+best acquainted with the Scriptures, would acknowledge Him.
+But we must remember that they had made up their minds, in
+spite of all that the prophets had said to the contrary, that the
+Messiah was to come as an earthly King and Conqueror,
+surrounded with pomp and splendour: this idea they would not
+give up: they were not like Nathanael, willing to be taught, and
+they could not bear the idea that a poor man, born in a humble
+rank of life, and only distinguished from other men by his
+holiness, should be their Messiah. Besides this, the greater part
+of the Jews had by this time grown careless about their religion;
+they still observed the outward forms and ceremonies ordered by
+the Law, but they did not obey the command given through
+Moses, to love the Lord their God with all their heart: they did
+not wish to be holy, as Jesus plainly told his disciples they must
+be. He went about preaching the Gospel of the Kingdom, that
+is, telling all men that they must repent of all their sins, and leave
+off doing wrong, and try to please God in everything, if they
+would hereafter be received into the Kingdom of Heaven. Such
+doctrine was very displeasing to the Jews, and therefore they
+were determined not to own such a Teacher as their Lord: thus
+they rejected the true Messiah, whilst they pretended to be
+anxiously looking out for His coming.</p>
+
+<p>Not very long after the miracle at Cana, we are told that "the
+Jews' Passover was at hand, and Jesus went up to Jerusalem." The
+Law of Moses commanded, that at this feast every male among the
+Jews, should appear before the Lord in His holy temple; and Jesus,
+Who was to set an example of perfect obedience to all the
+commandments of God, journeyed from Capernaum up to Jerusalem,
+to keep the feast in the place which the Lord had chosen.
+When Jesus went up to this Passover, He drove the buyers and
+sellers out of the temple, an action repeated on a future occasion.
+At this time St. John says, that Jesus "found in the temple
+those that sold oxen and sheep and doves, and the changers of
+money sitting: and when he had made a scourge of small cords,<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span>
+He drove them all out of the temple, and the sheep, and the
+oxen; and poured out the changers' money, and overthrew the
+tables; and said unto them that sold doves, Take these things
+hence; make not my Father's house a house of merchandise."</p>
+
+<p>It is not meant that these animals, or the money changers,
+were in the <i>building of the temple itself</i>, but in one of the courts
+surrounding it.</p>
+
+<p>So many creatures were required for sacrifices, that it was
+a great convenience for persons coming from a distance, to be able
+to buy what they wanted on the spot; and therefore it had long
+been the custom for traders to establish themselves outside of the
+outer Court of the temple, to supply the worshippers with oxen,
+sheep or doves. Then again, people coming from a distance,
+might bring their money in a large sum, and then they would
+want to have it changed for coins of less value; just as we
+might carry a sovereign, which would give us no trouble to carry,
+and then get it changed into shillings, when we wanted to spend
+it. Some Jews also, who came to the temple from time to time,
+lived in foreign countries, and they would naturally bring the
+money of those countries, which would be of no use in Judæa;
+and they would therefore wish to change their foreign money
+into the money current amongst the Jews. For these reasons
+the money changers were most useful; and they therefore
+established themselves with the traders, outside the temple Courts.</p>
+
+<p>But the Priests, as well as the people, became careless about
+obeying God perfectly, or worshipping Him in a proper manner
+and honouring His house; and therefore, at length, these money
+changers and sellers of cattle, established themselves in the
+Court of the Gentiles, and so carried on their trade within the
+sacred precincts of the temple. This outer Court, in which the
+money changers and those who sold oxen, sheep, and doves appear
+to have established themselves, was the Court of the Gentiles;
+and was intended for the use of devout persons, who, though not
+willing in all respects to imitate the Jews, were to worship the
+One True God. In this Court also, all Jews who happened to
+be <i>unclean</i>, performed their devotions, as they were not then
+allowed to go into the inner Court. There were very many
+things which caused a Jew to be looked upon as unclean, without
+any fault of his. Illness, a death in the house, nursing the sick;
+and many other things, rendered a man "unclean," and unfit to
+enter the inner Court. Under these circumstances, there were<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span>
+always many unclean Jews, worshipping God in the Court of the
+Gentiles; and the presence of the traders and money changers
+was a great disturbance to both Jews and Gentiles; for they
+could not attend properly to their prayers, in the midst of all the
+noise and confusion made by the buyers and sellers. This wrong
+state of things Jesus put an end to, by driving all these traders
+out of the temple courts; telling the people not to make the
+house of God a house of business, a place for buying and selling.</p>
+
+<p>The disciples of Jesus who witnessed his conduct on this
+occasion, remembered that David, speaking of the Messiah Who
+was to come, said, "The zeal of thine house hath eaten me up,"
+words that meant, that Jesus would not allow any dishonour or
+disrespect to be shown to the House of God.</p>
+
+<p>By saying to the people, "Make not my Father's house a house
+of merchandise," Jesus plainly declared himself to be the Son of
+God; and the Jews so understood His words, though they would
+not own him to be the Son of God, but immediately asked,
+"What sign showest thou unto us, seeing that thou doest these
+things?" that is, What proof can you give us that you are what
+you say, and that you have any right to turn these people out of
+the Court of the temple?</p>
+
+<p>Had this question been asked in a proper spirit, from a real
+desire to know for certain, in order that they might worship
+Jesus as the Messiah, they would no doubt have received a plain
+and direct answer. But they had no intention of following and
+obeying Jesus as their Lord and Master, and only wished to find
+excuses for not believing in Him; therefore our Lord, Who knew
+all the thoughts in their hearts, answered them in a very
+remarkable way, giving them a sign which would hereafter prove
+Him to be indeed the Son of God.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VIII_NICODEMUS_COMES_BY_NIGHT" id="Chapter_VIII_NICODEMUS_COMES_BY_NIGHT"></a><span class="smcap">Chapter VIII.</span>&mdash;NICODEMUS COMES BY NIGHT
+TO JESUS.</h2>
+
+<p class="noindent"><span class="smcap">To</span> the question, What sign showest thou unto us, seeing that
+thou doest these things? Jesus answered, "Destroy this temple,
+and in three days I will raise it up." These words were a prophecy:
+Jesus "spake of the temple of his body," and thus<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span>
+declared that His own body would be killed, but that after three
+days He would rise to life again.</p>
+
+<p>The Jews, thinking only of the building before their eyes now,
+exclaimed in astonishment, "Forty and six years was this temple
+in building, and wilt thou rear it up in three days?" It had
+taken Herod forty-six years to repair and beautify the second
+temple, and the Jews might well doubt its being done in three
+days: they thought of nothing further, and were probably quite
+satisfied that Jesus had now said what could not possibly be.
+But the disciples felt sure that these words of their Lord had
+some hidden meaning, though they did not understand what:
+they therefore remembered them; and after their accomplishment
+their faith was strengthened; for we read, "When therefore he
+was risen from the dead, his disciples remembered that he had
+said this unto them; and they believed the Scripture, and the
+word which Jesus had said."</p>
+
+<p>All Scripture, as we know, was written for our instruction,
+and therefore we must always think what we can learn from it:
+now the clearing of the temple court by Jesus teaches us two
+great lessons: first, that we must never use the House of God
+for any purpose but that for which it is intended. Now, to us,
+our Churches are the house of God; and if we do not use them
+as we ought, we sin as did the Jews. Of course, we cannot make
+them a house of merchandise as the Jews did; but if we are
+thinking of our business, or our pleasure, or anything else, instead
+of attending to what is going on, we are not using the
+house of God in a proper manner. Our Churches are set apart
+for the worship of God as much as the Temple was; and if we
+do not worship God when we go for that purpose, we displease
+our heavenly Father. Everything belonging to God must be
+treated with reverence, and honoured by being used according
+to His Will. In this way, therefore, we must reverence and
+honour His day, His house, and His word. You will thus see
+that being careless and inattentive at Church is a great sin. God
+sees your heart, and knows all your thoughts, so that if you are
+thinking of something else, though you may be sitting still and
+thus <i>appear</i> good to man, He will be displeased.</p>
+
+<p>In all the prayers you must join heartily: when the Lessons
+are read, you will generally be able to understand them. When
+the Clergyman begins to preach his Sermon, try to understand
+what he says: if you really cannot understand his sermon, then<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span>
+think about some person mentioned in Scripture, as Adam,
+Abraham, Jacob, David, Solomon, Samuel, and many others,
+and consider what they did to please or displease God; or say
+over your hymns and texts to yourself: this will prevent your
+thoughts from wandering off to your business, or pleasures, or
+any such things. In the house of God, you must <i>think</i> of <i>nothing
+but</i> God, and how to please Him.</p>
+
+<p>Now let us talk of the other lesson, which we are to learn
+from what Jesus did.</p>
+
+<p>Jesus spake of His body as a temple; and St. Paul tells us,
+that all who love and follow Christ are so joined together in
+Him, that they are like stones joined together to build up a holy
+temple, for an habitation of God through the Spirit. As Christians
+baptized in the Name of the Father, Son, and Holy Ghost,
+we have all become stones or parts of that holy temple the Church
+of Christ; members or parts of His body: for the Scripture calls
+the Church of Christ His body. Now as long as we are obedient
+and faithful members of Christ's body, the Church, the Holy
+Spirit will bless and help us: but if we give way to our own
+sinful feelings, we bring bad passions into this holy temple, the
+Church of Christ, and "defile," or make it unclean, as the Jews
+defiled the temple built by hands by bringing oxen and sheep
+into its courts. St Paul warns us of the consequence of such
+sin: "If any man defile the temple of God, him will God
+destroy."</p>
+
+<p>But further, the same Apostle St. Paul teaches each one of
+us to look upon our own body as a temple, for the abode of the
+Holy Spirit. Now, as a temple is devoted to the service of God,
+so we must employ our bodies in serving Him, and doing His
+will. The temple must not be defiled; so we must try hard to
+keep all naughty tempers out of our hearts. Disobedience, passion,
+quarrelsomeness, idleness&mdash;in short, all the faults you can
+have&mdash;are evil things which defile the temple, and render it unfit
+for the abode of the Holy Spirit. If you try to resist evil, the
+Holy Spirit will help you to do so; but if you give way to bad
+passions, and allow the Devil to govern you, you will grieve the
+Holy Spirit of God, and at last <i>force</i> Him to leave you to follow
+your own ways. To be left to follow your own evil ways is the
+most dreadful thing that can happen to you. Pray to God, and
+try to have Him always for your friend.</p>
+
+<p>We have said that during our Saviour's ministry on earth,<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span>
+few of the higher class of Jews became His disciples; but there
+was one remarkable exception, in the case of a man named Nicodemus,
+whose conversation with our blessed Lord is particularly
+instructive. We read in the Gospel of St. John, "There was
+a man of the Pharisees, named Nicodemus, a ruler of the Jews:
+the same came to Jesus by night, and said unto him, Rabbi, we
+know that thou art a teacher come from God: for no man can
+do these miracles that thou doest, except God be with him."
+Nicodemus was a man of sense, and the miracles of Jesus had
+convinced him; for he felt certain that no one but the Son of
+God, the Messiah, could do such things. He was willing to
+acknowledge this; but afraid of the ridicule or reproaches of
+his friends, he came to Jesus by night, that no man might know
+of his visit. Christ, who is very merciful, did not refuse to
+listen to Nicodemus, but began to show him that there must be
+some proof of faith in a holy life. So when Nicodemus declared
+his belief that Jesus came from God, "Jesus answered and said
+unto him, Verily, verily, I say unto thee, Except a man be born
+again, he cannot see the kingdom of God." Nicodemus, not
+understanding the real meaning of these words, "saith unto him,
+How can a man be born when he is old?" meaning that it was
+impossible for a man who had been born many years before, again
+to become a baby. "Jesus answered, Verily, verily, I say unto
+thee, Except a man be born of water and of the Spirit, he cannot
+enter into the kingdom of God. That which is born of the flesh
+is flesh; and that which is born of the Spirit is spirit." Jesus
+meant that, as to the body or flesh, no man could of course be
+born again; but that by the help of the Holy Spirit, the man's
+nature might be changed so that he would become holy, trying
+in all things to please God: such a change in the character,
+temper, and disposition might be compared to a new birth; and
+without such a complete change, no one could enter into the
+kingdom of God. Such teaching might well cause Nicodemus
+great surprise; and Jesus said unto him, "Marvel not that I
+said unto thee, Ye must be born again. The wind bloweth
+where it listeth, and thou hearest the sound thereof, but canst
+not tell whence it cometh, and whither it goeth: so is every one
+that is born of the Spirit." In these words our Saviour warns
+Nicodemus, that a man's conduct only can show whether he has
+been born of the Spirit: just as we cannot see the wind, but
+we know that it blows, because we hear the noise it makes,<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span>
+and see its effects in the way the trees and other things are
+blown about.</p>
+
+<p>Nicodemus, in astonishment at all he heard, now said, "How
+can these things be?" and then Jesus told him how necessary it
+was to have faith when hearing of heavenly things, since it is
+impossible for man to understand how the great works of God
+are done. At this time Jesus uttered that remarkable prophecy,
+comparing His crucifixion to the setting up of the Brazen Serpent
+in the wilderness; saying, "And as Moses lifted up the
+serpent in the wilderness, even so must the Son of man be lifted
+up: that whosoever believeth in him should not perish, but have
+eternal life." When the children of Israel were dying from the
+effects of the bites of the fiery flying serpents, those who so
+believed the words of Moses, as to look up at the brazen serpent,
+were saved at once from the death of the body. When all the
+children of men were dying from the effects of sin (the bite of
+that old serpent the Devil), all who would in faith look up to
+the cross of Christ, and believe in Him, would be saved from the
+far more dreadful death (or eternal misery) of the soul. And then
+our Saviour went on to speak of the great love of God, as shown
+by His giving His Son to die for man.</p>
+
+<p>"After these things came Jesus and his disciples into the
+land of Judæa; and there he tarried with them, and baptized.
+And John also was baptizing in Ænon, near to Salim, because
+there was much water there": here many of the people came to
+John, and were baptized. Some of those who came to him, seem
+to have been rather distressed or surprised that Jesus was drawing
+men away from him; and they said, "Rabbi, he that was
+with thee beyond Jordan, to whom thou bearest witness, behold,
+the same baptizeth, and all men come to him."</p>
+
+<p>John immediately reminded his hearers, that he had always
+told them that he had only come as the messenger of Christ to
+prepare His way, and that now that Christ was come, his ministry
+was ended, and he had only to rejoice in the success of his
+Heavenly Master. He himself was but a man, "of the earth,
+earthy"; but of Him whose messenger he was, he said, "He that
+cometh from above, is above all." Moreover, John said, "He
+must increase, but I must decrease." Jesus had just begun His
+work, which would go on and increase; John's work was finished,
+and he himself would not long remain on earth.</p>
+
+<p>And so it was; for very shortly afterwards, John the Baptist<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span>
+was shut up in prison by Herod Antipas, the governor of
+Galilee.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_IX_JOHN_PUT_INTO_PRISON" id="Chapter_IX_JOHN_PUT_INTO_PRISON"></a><span class="smcap">Chapter IX.</span>&mdash;JOHN PUT INTO PRISON.</h2>
+
+<p class="noindent"><span class="smcap">Herod</span> Antipas, one of the sons of Herod the Great, was
+governor of Galilee: Philip, another of them, was governor or
+tetrarch of Itruria. The word "tetrarch" means the governor
+of a certain portion of a kingdom. The land of Palestine being
+subject to the Romans, they had divided it into portions; and
+the governors of each portion were styled tetrarchs. Philip had
+a wife called Herodias, a bad woman, who behaved ill to her
+husband, and at length left him, and became the wife of his
+brother Herod. Now this was a great sin on the part of Herod,
+as well as that of Herodias, and John the Baptist reproved them
+for it: this holy man was not afraid to speak the truth, though
+doing so was sure to bring trouble upon himself, for Herod was
+a proud man, who would not like to be told of his faults, and
+Herodias would be much more angry.</p>
+
+<p>But John had been sent by God the Father to prepare the
+way of the Lord, by teaching His Will to men, and exhorting
+them to repentance and amendment of life: this John was determined
+to do, undismayed by any fear of what man might do to
+him; and therefore he told Herod, that it was not lawful, not
+allowed by the Law of God, that he should thus take his brother's
+wife to be his wife.</p>
+
+<p>The consequence was, that John was immediately put into
+prison. Herodias, who hated him for reproving her, would
+gladly have had him put to death; but she could not yet prevail
+on Herod to consent to so wicked an act.</p>
+
+<p>There seems to have been two reasons which made Herod
+unwilling to put his prisoner to death. In the first place, many
+of the Jews looked upon John as a prophet and a teacher sent by
+God; and Herod feared that there might be some riot amongst
+the people, in which case the Romans might accuse him of having
+misgoverned the country, and suffer him to be no longer governor.
+The other reason was, that although Herod was angry with John,
+he could not help seeing that he was a good and holy man; so
+much so, that he listened to his advice on many points, though<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span>
+he would not act according to it, in the matter of Herodias.
+Even after John was cast into prison, Herod often "sent for
+him, and heard him gladly, and did many things."</p>
+
+<p>Well would it have been for Herod, if he had done <i>all</i> things
+according to John's advice.</p>
+
+<p>"Now after that John was put in prison, Jesus came into
+Galilee, preaching the gospel of the kingdom of God": preaching,
+that is, the good tidings of how sinful man might enter into the
+kingdom of God, from which the Fall of Adam had shut him out.
+"Repent ye and believe the Gospel," was the sum of his preaching:
+true repentance would make men leave off sinning; and
+belief in the Gospel would lead them to strive to be holy, out
+of love for the Saviour, who was come upon earth to deliver
+them from eternal misery.</p>
+
+<p>He preached the Gospel of the kingdom of God to all who
+would hear him; they naturally told others; so that "there went
+out a fame of him through all the region round about." Besides
+this, "Jesus taught in their synagogues." Synagogues were
+buildings in which the Jews assembled to pray to God, and to
+hear the holy Scriptures read and explained. The use of synagogues
+began after the return of the Jews from their captivity in
+Babylon; and in our Saviour's time there were great numbers
+of them, not only in towns and villages, but all over the country:
+some writers tell us, that wherever there were ten grown-up men,
+able to form a congregation, the Jews thought it right to build
+a synagogue.</p>
+
+<p>It would be well if Christians had in this matter followed
+the example of the Jews; for unhappily there are not now nearly
+enough Churches in our land, so that there are great numbers
+of men, women, and children in England, who could not go to
+Church if they wished to do so, because there is not room enough
+for them. This is very sad, and we should always be ready to
+give our money to help in building Churches, which are so much
+wanted all over the country.</p>
+
+<p>The Synagogues were generally built close to rivers and
+brooks, so as to have water at hand for all the ceremonies of
+purification: it was right in the Jews to observe these outward
+ceremonies, but it would have been better for them if they had
+remembered, that they were only ordered, to show the necessity
+of purifying the heart and life from sin. Let <i>us</i> remember this,
+and pray to God, "Make me a clean heart, O God."</p><p><span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span></p>
+
+<p>The daily service in the Synagogue, consisted of prayers and
+the reading of a portion from the books of Moses, which was
+afterwards expounded or explained: on the Sabbath days, a
+second portion of Scripture, from the writings of the Prophets,
+was read in addition. A certain number of wise and serious
+men, were chosen to be Rulers of each Synagogue; that is, to
+settle all matters concerning it, and to arrange the services, and
+appoint the readers. The readers were usually some of the
+Scribes; but strangers were often allowed to read and expound
+the Scriptures in their place, and any one who was looked upon
+as a prophet, would be eagerly listened to. To show their reverence
+for the Scriptures, the Jewish doctors stood up whilst they
+read the daily portions, and then sat down, whilst they explained
+the meaning to their congregation. Whenever any person among
+the Jews set himself up as the founder or leader of a party, by
+teaching any peculiar doctrines, he was allowed by the Rulers
+to explain these doctrines publicly in the Synagogues; so that
+all men might have an opportunity of hearing his opinions, and
+judging whether such a teacher spoke according to the Scriptures,
+and ought to be listened to, and followed. In consequence of
+this custom, Jesus Christ, and in after times His Apostles also,
+were allowed to read and expound in the Synagogues.</p>
+
+<p>Every considerable synagogue, that is, every one so situated
+as to have a large congregation, had attached to it an academy,
+or school for elder children, who here studied the Scriptures under
+the guidance of the Rabbis. But unfortunately, with the Scriptures,
+which are the Word of God, these Rabbis instructed the
+Jewish youth in the traditions of man. "Traditions" were sayings
+and doctrines which had never been written down, but had merely
+been told by word of mouth from father to son, and had thus
+been handed down through many generations. Many of these
+traditions, which had some truth in them at first, had become
+sadly altered by thus being told by one to another; so that some
+of them were, in our Saviour's time, quite contrary to the
+commandments and precepts of God.</p>
+
+<p>Other traditions again had been entirely invented by men,
+and were not deserving of any attention; but the Jews received
+them all, and looked upon them as equal in authority, or rather
+as superior, to the Holy Scriptures themselves.</p>
+
+<p>The Rabbis who taught in the academies attached to the synagogues,
+sat in the midst of their scholars, who all stood round them.</p><p><span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span></p>
+
+<p>We have said, that "When Jesus had heard that John was
+cast into prison, he departed into Galilee," preaching and teaching
+throughout the country. "And leaving Nazareth," which had been
+the home of His childhood, "he came and dwelt in Capernaum,
+which is upon the sea coast (of the lake of Tiberias), in the borders of
+Zabulon and Nepthalim." Thus was fulfilled the prophecy spoken
+by Esaias, that is Isaiah, "The land of Zabulon and the land of
+Nepthalim, by the way of the sea, beyond Jordan, Galilee of the
+Gentiles; the people which sat in darkness saw great light; and
+to them which sat in the region and shadow of death light is
+sprung up." In the holy Scriptures, the word "darkness" constantly
+means ignorance and sin; whilst "light" is used to express the
+contrary, as knowledge and goodness. The people of Galilee
+were ignorant and sinful, but the Gospel of Jesus Christ was as
+a light to drive away this darkness, by teaching men to believe in
+their Saviour, and obey the Will of God. This blessing was
+now brought, as the prophet Isaiah had foretold, to the country
+round about Capernaum.</p>
+
+<p>From this time, Capernaum seems to have been the home of
+Jesus Christ; as far, at least, as he could be said to have a home,
+when His whole life was spent in moving about the country from
+one place to another, "teaching in their synagogues, and preaching
+the Gospel of the Kingdom, and healing all manner of sickness,
+and all manner of disease among the people."</p>
+
+<p>In the Four Gospels you must look for the full account of the
+miracles, parables, and conversations of our blessed Saviour; here
+many of them will be only briefly mentioned.</p>
+
+<p>In passing on one occasion from Judæa into Galilee, "He
+must needs go through Samaria." His disciples being gone into
+the town to buy food, Jesus asked a woman of Samaria who came
+to draw water from the well, to give Him to drink; and He took
+this occasion to tell her, that it signified little in what place men
+worshipped God, if they worshipped Him properly "in spirit
+and in truth," that is, truly and sincerely, in faith; and he ended
+by telling her plainly that He was the Messiah, expected by
+Samaritans as well as by Jews. In consequence of what passed
+between our Lord and this woman, many of the Samaritans
+believed in Him as the Christ, the Saviour of the world.</p>
+
+<p>Jesus appears to have remained at Samaria for two days; and
+we may be quite sure that during that time He preached "the
+Gospel of the Kingdom" to all who would hear His words.</p><p><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p>
+
+<p>Next we hear of another miracle worked at Cana, where He
+had changed the water into wine. A certain nobleman, whose
+son was sick at Capernaum, came to Him to implore His help: this
+nobleman believed that Jesus could heal his son, and his faith
+was rewarded by having his child restored to health. After this,
+Jesus "came to Nazareth, where he had been brought up; and as
+his custom was, he went into the synagogue on the Sabbath day,
+and stood up for to read. And there was delivered unto Him
+the book of the prophet Esaias. And when he had opened the
+book, he found the place where it was written, The Spirit of the
+Lord is upon me, because he hath anointed me to preach the
+Gospel to the poor; he hath sent me to heal the broken-hearted,
+to preach deliverance to the captives, and recovering of sight to
+the blind; to set at liberty them that are bruised, to preach the
+acceptable year of the Lord. And he closed the book, and he
+gave it again to the minister, and sat down. And the eyes of all
+them that were in the synagogue were fastened on him," eagerly
+expecting the explanation of this passage of holy writ. Jesus
+told them, that this prophecy was now fulfilled in Him; and when
+they hesitated to believe in "Joseph's son," and seemed to wonder
+why He did not work miracles there, He reminded them that
+miracles were worked, and always had been worked, just
+according to the pleasure of God, who often chose the most
+unlikely persons to work his miracles upon. His words made
+all who were in the synagogue very wrath; "and they rose and
+thrust him out of the city, and led him unto the brow (or edge)
+of the hill whereon their city was built, that they might cast him
+down headlong," and so put an end to his life and his preaching;
+but not yet, and not so, was the Son of man to die. He therefore
+worked a miracle to save himself, and "passing through the
+midst of them, went His way."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_X_CALLING_OF_SIMON_AND_OTHERS" id="Chapter_X_CALLING_OF_SIMON_AND_OTHERS"></a><span class="smcap">Chapter X.</span>&mdash;CALLING OF SIMON AND OTHERS.</h2>
+
+<p class="noindent"><span class="smcap">The</span> number of Christ's disciples increased, but it was necessary
+that He should have a certain number of faithful men constantly
+with Him, to be witnesses of all that He said and did whilst on
+earth; so that they might teach "the Gospel of the Kingdom" to
+others, when he should have returned to His Father in Heaven.<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span>
+To this end, therefore, when walking by the Sea of Galilee, Jesus
+bid the two brothers, Simon called Peter, and Andrew, leave
+their occupation of fishermen, and follow Him wheresoever He
+should go; telling them that He would make them fishers of
+men: meaning, that as by putting their nets into the sea, they
+had hitherto brought fish to land; so now, by preaching the
+Gospel, they should bring men to the kingdom of Heaven.
+Jesus did not speak in vain: "straightway they forsook their
+nets, and followed him. And when he had gone a little farther
+thence, he saw James the son of Zebedee, and John his brother,
+who also were in the ship mending their nets. And straightway
+he called them; and they left their father Zebedee in the
+ship with the hired servants, and went after him." A miracle
+quickly confirmed the faith of these four disciples. The people,
+who had gathered round our Lord to hear his words, so pressed
+upon Him, that He entered into Simon's ship, and from thence
+taught the people. When He had spoken to them for some time,
+"he said unto Simon, Launch out into the deep, and let down your
+nets for a draught." Now Peter, who had been toiling all night,
+which is the best time for catching fish, knew that there was little
+chance of taking any then; but the command of his Master was
+enough for him. His obedience was rewarded by a wonderful
+draught (or take) of fishes, which greatly astonished Simon and
+Andrew, as well as their partners, James and John. Peter,
+seeing the wonderful works of God, felt that he was utterly
+unworthy even to be the servant of so glorious a Being, and falling
+at Jesus's knees, he exclaimed, "Depart from me; for I am a
+sinful man, O Lord!" But Jesus encouraged him, and repeated
+His promise, that His disciples should by their preaching of the
+Gospel bring the hearts of men to love and obey the Lord, for
+"he said unto Simon, Fear not; from henceforth thou shalt catch
+men. And when they had brought their ships to land, they
+forsook all, and followed him."</p>
+
+<p>From henceforth these four disciples, who had been especially
+called, became the constant attendants of our Lord. Three
+of them, Simon, James, and John, were more particularly
+favoured; for they are mentioned as being with the Lord on many
+occasions, when His other disciples were not with Him; thus
+they were witnesses of all the wonderful events in His life.</p>
+
+<p>After the calling of Simon and his companions, Jesus went
+with them into Capernaum; "and on the Sabbath day he entered<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span>
+into the synagogue and taught." Jesus did not talk to the people,
+as many of the Scribes did, about ceremonies and traditions;
+but he tried to draw their thoughts away from such comparative
+trifles, and fix them upon the Lord God Almighty&mdash;upon His
+goodness and mercy, and upon the necessity of faith and love
+producing perfect obedience to His holy Will. Jesus spake of
+holiness and righteousness in a way that they had never before
+heard; and he spake also in a tone of authority as One who had
+a right to command. He told them that he was indeed the Son
+of God, and that he spake unto them in the name of the Lord
+God of Israel: He warned the impenitent and disobedient, that
+they would bring eternal misery upon themselves, while He
+promised eternal happiness to all who would believe and obey.
+No wonder that His hearers were astonished at such teaching,
+from one who appeared to be merely a man like themselves.
+But to convince them that they might safely believe in Him,
+Jesus, even in the synagogue, healed a man who had a spirit of
+an unclean devil, so that "the people spake among themselves,
+saying, What a word is this? for with authority and power he
+commandeth the unclean spirits, and they do obey him. And
+immediately the fame of him went out, and spread abroad
+throughout all the region, into every place of the country round
+about Galilee."</p>
+
+<p>"And when they were come out of the synagogue, Jesus with
+James and John entered into the house of Simon and Andrew: here
+the mother of Simon's wife lay sick of a fever." The poor woman's
+friends besought Jesus for her; He took her by the hand; the
+fever left her at once; and then, instead of being weak, as
+people naturally are after a fever, her health and strength
+returned at once, and "immediately she arose and ministered
+unto them." The news of so wonderful a cure, increased the
+fame of Jesus.</p>
+
+<p>The wonderful cures performed by Jesus brought many to ask
+His help. "And when the even was come," that is, as soon as
+the Sabbath was over,&mdash;for the Jews reckoned their Sabbath to
+begin at sunset, or about six o'clock on Friday evening, and
+to end at the same hour on Saturday night,&mdash;as soon, therefore, as
+the Sabbath was past, "all the city was gathered together at the
+door, and they brought unto him all that were diseased, and
+them that were possessed with devils: and he cast out the spirits
+with his word, and healed all that were sick." Thus were ful<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span>filled
+the words spoken, 700 years before, by Esaias the prophet,
+who said, "Himself took our infirmities, and bare our sicknesses."</p>
+
+<p>This prophecy was doubly fulfilled: first, by healing sicknesses
+and diseases, Christ, during his lifetime, took away the
+consequence of the punishment of sin; secondly, by His death
+upon the Cross, He took away sin, and procured forgiveness and
+salvation, for all who seek it in the way appointed by Him.</p>
+
+<p>"And in the morning, rising up a great while before day, he
+went out, and departed into a solitary place and there prayed."
+Having taken upon Himself the form and nature of man, Jesus
+now set His disciples an example of what prayer ought to be. It
+is a blessed thing to be allowed to pray to God&mdash;to tell Him of
+all our joys and sorrows&mdash;and to beg Him to bless us, and make
+us able to do well, whatever work He may give us to do. We
+sinful creatures have also another thing to pray for; and that is,
+forgiveness of our sins for Jesus Christ's sake, and such true
+repentance, as will make us try every day to do His holy Will
+better and better. For all these blessings we should constantly
+pray: but you must remember, that it is quite possible for you
+to kneel down every morning and evening and repeat the prayers
+which you have learnt, and <i>yet never really pray one bit</i>.</p>
+
+<p>Prayer is speaking to God, and begging Him to give us what
+we stand in need of, both for our souls and bodies. Now,
+amongst ourselves, it is thought very rude and disrespectful, to
+speak to any person without thinking of what we are saying: and
+what should we think of a person who went into the presence of
+an earthly king, to ask some great favour, and then spake in a
+careless, indifferent manner, without seeming to know or care
+what he was asking for? We should all blame such a person;
+and think that he did not deserve to have his petitions
+granted. What must it be, then, to speak to the Lord God
+Almighty, the King of Kings, in such a manner? Then,
+again, if you really wanted your Parents to do anything for
+you, or give you anything, you would not ask them carelessly,
+as if you did not care whether they said "Yes" or
+"No"; you would beg and pray earnestly with all your heart.
+Now this is what you should do when you say your prayers to
+God, your heavenly Father, Who can give you all you need on
+earth; and can besides, put His holy Spirit into your heart, and
+give you eternal happiness hereafter. Try, then, always to pray
+from your heart, and never allow yourself to repeat words care<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span>lessly,
+as if prayer was a task, to be got through as soon as
+possible. Such prayers can never please God; on the contrary,
+by praying in such a way we commit a great sin; for we take
+God's holy Name in vain, every time we kneel down to say our
+prayers. Written prayers are useful as helps; but you should
+also try of your own self to ask God to forgive you for any
+naughty things you have done, and help you to do better: God
+does not care what words we say, if our hearts really pray.</p>
+
+<p>Jesus, you will observe, got up before it was light, and went
+into a quiet place, where he could pray without interruption. He
+would rather give up His night's rest, than not have time to pray
+to His heavenly Father; and we must remember, that as He had
+taken upon Him the nature of man, He was just as liable to be
+tired and sleepy as we are; and therefore, He suffered as much
+from giving up his night's rest as we should do; let His conduct,
+therefore, be an example to us.</p>
+
+<p>In the morning, "Simon and they that were with him," (the
+three other disciples already called,) missed their Master, "and
+followed after him. And when they had found him, they said
+unto him, All men seek for thee." No doubt, as soon as it was
+day, all they that had any sick in their families, brought them to
+be healed, and were disappointed at finding only the disciples.</p>
+
+<p>After this, "Jesus went about all Galilee, teaching in their
+synagogues, and preaching the Gospel of the Kingdom, and healing
+all manner of sickness and all manner of disease among the people.
+And his fame went throughout all Syria; his wonderful cures
+were heard of in neighbouring lands, and they brought unto him
+all sick people and those which were possessed with devils,
+and those which were lunatic (or mad); and he healed them."
+And there followed him great multitudes of people from Galilee,
+and from Decapolis, and from Jerusalem, and from Judæa, and
+from beyond Jordan.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XI_THE_LEPER_HEALED" id="Chapter_XI_THE_LEPER_HEALED"></a><span class="smcap">Chapter XI.</span>&mdash;THE LEPER HEALED.</h2>
+
+<p class="noindent"><span class="smcap">We</span> read so often in the Gospels, of Jesus casting out devils and
+unclean spirits, that it may be as well to say something on this
+subject, as in these days there is nothing of the kind. We know
+that the Devil has ever been the greatest enemy of mankind,<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span>
+trying to destroy the souls and bodies of men. In the Old Testament,
+we read of diviners, enchanters, wizards, sorcerers, and magicians,
+who were all persons wicked enough to try to have communication
+with evil spirits; and we also read that the children of Israel
+were commanded to put all such to death. But it seems that
+when men would persist in doing the Devil's work by sinning
+against God, the evil spirits were allowed to have power over
+their bodies, as they had, by listening to his temptations, given
+him power over their souls. Certain it is, that in the time of
+our Lord, the evil spirits had some extraordinary power over the
+bodies of some men; entering into them as it were, and making
+them do things hurtful to themselves and others. Such people
+are spoken of as "demoniacs," or as being "possessed of devils"
+or "unclean spirits."</p>
+
+<p>Most likely the reason why God allowed the Devil to have
+power over the bodies of men, was to show the people the reality
+of a "ghostly enemy"; and to remind them, that if they allowed
+the Devil to get into their hearts and make them serve him, they
+would be unfit ever to go into the kingdom of God. The sad
+state in which these poor demoniacs were, was a sort of sign of
+the dreadful condition in which all the descendants of Adam must
+for ever have continued, if the Son of God had not come down to
+destroy the works of the Devil, and free the souls of men from
+his power.</p>
+
+<p>When Jesus cast the devils and unclean spirits out of the
+<i>bodies</i> of men, it was a plain proof that His power was greater
+than theirs; and that he could, therefore, most certainly deliver
+the <i>souls</i> of men from the power of their enemy.</p>
+
+<p>Evil spirits were thus allowed to show their power, in order
+more clearly to manifest, or show forth, the great power and glory
+of the Son of God, Whom even the devils were bound to obey:
+they were, moreover, forced to bear witness to the fact that He
+<i>was</i> the Messiah, for on many occasions they cried out, "Thou
+art Christ, the Son of God."</p>
+
+<p>When we read of these unhappy men who were possessed by
+devils, let us remember that the same evil spirit is watching to
+destroy us; and that though he has now no power over the bodies
+of men, he tries to get possession of our hearts, and unless we
+resist him steadfastly, he will succeed. To encourage us to fight
+against the Devil, we must remember that he has no power over
+our souls but what we give him, by wilfully sinning against God.<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span>
+Powerful as our enemy is, our Friend and Saviour is vastly more
+powerful; and He will bless and keep all who do resist the Devil,
+and strive to obey and serve God faithfully.</p>
+
+<p>The next miracle mentioned, was the cure of a leper. Both
+Jews and Gentiles looked upon leprosy as a type of sin; that
+is, as being to the body, what sin is to the soul: the leprosy first
+shows itself in a little spot, but quickly spreads, and covers the
+whole body with sores. Sin begins in some act of disobedience;
+not being resisted, one sin leads to another, till the whole heart
+is filled with evil passions.</p>
+
+<p>The leper was considered unclean, and was not allowed to
+live amongst God's people, nor enter into the Courts of the
+Temple; typifying that sin is hateful in the sight of God, and
+that those who persist in it cannot enter into the kingdom of
+Heaven.</p>
+
+<p>The leprosy was looked upon as incurable by any human
+means, and therefore whenever a leper was healed, it was attributed
+to an especial exertion of the Divine power. In like
+manner, God only could take away the guilt and punishment of
+sin, and cleanse the heart of a sinner.</p>
+
+<p>The Leper, who went to Jesus beseeching Him, knew that no
+human skill could heal his disease; but believing Him to be the
+Son of God&mdash;the Messiah, he "fell on his face worshipping Him,
+and saying, Lord, if Thou wilt, Thou canst make me clean."</p>
+
+<p>Pleased with the man's faith, Jesus touched him, and said,
+"I will; be thou clean: and immediately the leprosy departed
+from him, and he was cleansed. And Jesus saith unto him, See
+thou say nothing to any man: but go thy way, show thyself to
+the priest, and offer for thy cleansing those things which Moses
+commanded for a testimony unto them." The Levitical Law
+declared, that the priests were to be judges in all cases of leprosy.
+Any one suspected of having this dreadful disease, was to be
+examined by the Priest: if the Priest pronounced his disease to
+be leprosy, he was at once considered unclean, and cut off from
+all communication with his fellow men. In like manner, if it
+pleased God to take away the disease, the leper was to go again
+to the Priest to be examined, and if he pronounced him to be
+cured, the poor man was then considered clean, and restored to
+the society of his fellow creatures.</p>
+
+<p>When our Lord dismissed the leper, He told him to "offer
+those things which Moses commanded." The ceremony of cleans<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>ing,
+to be observed by every one who had been cured of leprosy,
+was as follows:&mdash;Two live and clean birds were to be taken, with
+cedar-wood, hyssop, and other things; one of these birds was to
+be killed over a brook of running water, and its blood received
+in an earthen vessel: the living bird, with the other things mentioned,
+was to be dipped in the blood of the dead bird, and the
+leper was afterwards to be sprinkled with the blood. This was
+to show, as all sacrifices were intended to do, that sin and
+uncleanliness could only be done away with, by shedding the
+blood of the innocent and clean: and thus pointing out to all
+men, that the blood of Jesus Christ, the spotless lamb of God,
+could alone wash away the sin of man.</p>
+
+<p>The living bird was then to be let loose in the open fields, to
+signify that the leper now cleansed from his plague, was free
+to go where he would amongst his fellow men. This was the
+ceremony which Jesus bade the leper observe, and he was not
+to mention his cure until all was accomplished. For this there
+appear to have been two reasons: in the first place, Jesus did not
+wish His ministry to be disturbed, by the excitement which the
+knowledge of such a miracle would create amongst the people,
+who on several occasions desired to make Him their king even on
+earth. In the second place, the Priests were so obstinately prejudiced
+against our Lord, that they would have been very
+unwilling to pronounce the leper to be clean, had they known
+how his cure had been effected: but when once they had declared
+him to be healed, they could not unsay their own words.</p>
+
+<p>The healing of this leper, was the plainest proof that Christ
+could give of His being indeed the Son of God; for there was a
+tradition universally believed by the Jews, that when the Messiah
+should come, He would cure the leprosy.</p>
+
+<p>The leper did not keep silence, but began to publish it
+abroad, and so much the more went there a fame abroad of him:
+and great multitudes came together to hear, and "to be healed
+of their infirmities; insomuch that Jesus could no more openly
+enter the city," without exciting that attention, which at present
+He wished to avoid: and "He withdrew himself into the wilderness
+and prayed": but even here, "they came to him from every
+quarter."</p>
+
+<p>"And again he entered into Capernaum after some days; and
+it was noised that he was in the house. And straightway many
+were gathered together, insomuch that there was no room to<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span>
+receive them, no, not so much as about the door: and he
+preached the word unto them." When we read of the multitudes
+who crowded to hear Jesus, it does seem sad that so few profited
+by what they heard: let us try not to be only "hearers of the
+word, but doers also."</p>
+
+<p>One day, when Jesus was thus teaching, with Pharisees and
+doctors of the law, which were come out of every town of Galilee,
+and Judæa, and Jerusalem, sitting by, a man sick of the palsy,
+lying on a bed which was borne of four, was brought to be
+healed.</p>
+
+<p>The palsy is a sad disease, which often takes away the use of
+the legs and arms, and renders the poor sufferer perfectly helpless;
+nor can the physician restore the use of the limbs.</p>
+
+<p>Those who had brought this poor man on a kind of litter,
+sought means to bring him into the house, and lay him before
+Jesus: and when they found that they could not come nigh unto
+him for the press, they went upon the house-top, and uncovered
+the roof where he was; and when they had broken it up, they let
+the poor man down through the tiling with his couch, into the
+midst of the multitude, before Jesus. The Jewish houses, as we
+must remember, were only one story high; and in the flat roof
+was an opening, leading directly to the room below.</p>
+
+<p>This opening was closed by a flat door; but it seems that
+when they had uncovered the opening, by removing the trapdoor,
+the aperture was not large enough for the litter to pass
+through it; and therefore they broke up some of the roof, so as
+to enlarge the opening, and when they had done this, they
+fastened ropes to the four corners of the sick man's bed, and so
+let him down at Jesus's feet. The trouble they had taken to
+bring to Him a man, who, as they well knew, could not be cured by
+any human creature, showed that those who brought him, believed
+that Jesus was indeed the Son of God, able to heal all manner of
+diseases. And they received the blessing sought in faith.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XII_CALLING_OF_MATTHEW" id="Chapter_XII_CALLING_OF_MATTHEW"></a><span class="smcap">Chapter XII.</span>&mdash;CALLING OF MATTHEW.</h2>
+
+<p class="noindent"><span class="smcap">When</span> Jesus saw the faith of those who had brought the man
+sick of the palsy, He said, "Son, be of good cheer; thy sins be
+forgiven thee." These words offended the Scribes (or Doctors)<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span>
+and the Pharisees who were sitting there; and they said within
+themselves, or thought, "This man blasphemeth," that is, He
+takes to himself a power which no human being can possess, for
+"Who can forgive sins, but God alone?" Here they were right:
+no <i>man could</i> forgive sin, nor with a word take away the diseases
+consequent upon sin.</p>
+
+<p>The Scribes and Pharisees do not appear to have even spoken
+their thoughts to each other, but Jesus, by the Spirit of God
+which was in Him, perceived that they so reasoned within themselves;
+"and knowing their thoughts, He answering, said unto
+them, Why reason ye these things, and think evil in your hearts?"
+that is, why do ye think evil of Me, and condemn Me as guilty
+of blasphemy, because I have spoken such words? Then Jesus
+asked them, "Whether is it easier to say to the sick of the palsy,
+Thy sins be forgiven thee; or to say, Arise, and take up thy bed
+and walk?" Thus Jesus reminded the Scribes and Pharisees, that
+to heal a man sick of the palsy was as impossible for a man, as to
+forgive sin; and that therefore He who could do such things, must
+be indeed the Son of God: and he instantly gave this proof of
+his being the Messiah, saying, "But that ye may know that the
+Son of man hath power on earth to forgive sins"&mdash;no more <i>words</i>
+were necessary, the sentence was ended by an action; for turning
+to the sick of the palsy, he saith, "I say unto thee, Arise, and
+take up thy bed, and go thy way into thine house. And immediately
+he rose up before them, and took up the bed whereon he
+lay," that is, the mattress, rolled it up, "and went forth before
+them all, and departed to his own house, glorifying God." Had
+the Pharisees and Scribes been really anxious to know the truth,
+praying to God to show it to them, this miracle must indeed have
+convinced them that Jesus was the Messiah; but their hearts were
+hardened against believing in a Messiah, who did not come as
+a king in earthly power and glory.</p>
+
+<p>But whilst the Scribes and Pharisees would not believe the
+evidence of their own eyes, the poorer people were less obstinate.
+When they saw the poor sick man walk away completely cured,
+the multitude were all amazed at such a wonderful proof of the
+power of God. "And they said, We have seen strange things
+to-day: we never saw it on this fashion: and they glorified God,
+which had given such power unto men." Perhaps some of these
+people became real and true followers of Christ: but many of
+them, notwithstanding all they had seen, did not like to give up<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>
+their sins, so as to become holy, as Christ's disciples must be.
+We think it strange that men could see such miracles, and not
+believe and follow Jesus: but do we do everything that He bids
+us? and yet we <i>know Him</i> to be the Son of God, the Saviour of
+the world. Let us take care that we do not love our sins, so as
+to make us unwilling to be true followers of Jesus Christ.</p>
+
+<p>After these things, we read that as Jesus was walking by the
+Sea of Galilee, He saw "a man, a publican named Levi," also
+called Matthew, "sitting at the receipt of custom." A publican
+was a tax-gatherer; one who was appointed by the Romans to
+collect the taxes which they required the inhabitants of Judæa
+to pay. The Jews disliked paying taxes very much, because it
+was a mark of their being under the dominion of Gentile rulers:
+and therefore they hated all publicans or tax-gatherers. In general,
+too, the bad characters and ill conduct of these men did not
+tend to make men like them: the Romans were in the habit of
+farming out the taxes; that is, they appointed some person who
+was willing to give them a certain sum of money, and take his
+chance of what taxes he could collect. If the taxes he collected
+did not amount to as much as the sum he had paid to the Romans,
+of course he was the loser: if, on the contrary, the taxes came to
+more than what he had to give to the Romans, he was the gainer:
+thus the publicans, having paid a large sum of money for the
+privilege of collecting the taxes, were anxious to collect as much
+as possible, in order to have more for themselves: and so they
+often oppressed the people, by making them pay more than was
+right; and of course the people could not like those whom they
+found so troublesome and unjust, and therefore they hated the
+whole class of tax-gatherers.</p>
+
+<p>Levi, or Matthew, of whom we are speaking, was a Jew, who
+had taken the office of tax-gatherer under the Romans: his particular
+business seems to have been to receive the money, which
+every person who carried goods across the Sea of Galilee was
+obliged to pay as a tax to their Roman masters. Matthew was
+sitting in his appointed place for the receipt, or receiving, of
+"custom," that is, of the tax which it was the custom to pay on
+landing, when our Lord passed by and saw him.</p>
+
+<p>The Pharisees and Scribes looked upon all publicans, whether
+they were Jews or not, as heathens, unfit to be even spoken to:
+they would not even try to make them better, as they chose to
+think that God had quite cast them off. Jesus taught a very<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span>
+different lesson, and showed that God is ready to receive all who
+will repent of their sins and follow Him. Jesus, who sees what
+thoughts and feelings are in the heart of every one, made choice
+of Matthew as a fit man to be one of His constant attendants, and
+therefore, when he saw him sitting at the receipt of custom, "He
+said unto him, Follow me. And he left all, rose up, and followed
+him." At once, without doubt or hesitation, Matthew left all and
+followed Jesus: now, Jesus calls all of us when we are baptized;
+but how few of us try to follow Him really and truly? We
+might perhaps think that it was wrong of Matthew thus to leave
+his business and go away, because then the people who crossed
+the sea would not pay the tax required by the Romans: but as
+he had paid money to the Romans for the situation, they would
+not be cheated out of the tax: he himself would be the only
+sufferer. If this had not been the case, he <i>would</i> have been
+wrong to go away before some other person was appointed in his
+place: for the Bible teaches us, that we must do our duty to man
+fairly and faithfully, in whatever state of life we are. By doing
+our earthly business honestly and well, we serve God: if our
+business takes up too much of our thoughts, and makes us forget
+God and neglect His worship, then we must give up our business;
+for we should always think <i>first</i> of pleasing God.</p>
+
+<p>The next event we hear of in our Saviour's life is, that with
+His usual obedience to the Law, He went up to Jerusalem to keep
+a "feast of the Jews": most probably the feast of Tabernacles; a
+feast celebrated in the Autumn, as a thanksgiving for the harvest
+or in-gathering of corn, grapes for wine, and all other fruits of the
+earth: this feast was also intended to remind them of the journeyings
+of their forefathers in the wilderness, where they lived
+in booths or tents for forty years; and therefore they were to
+keep it, by dwelling for seven days in booths, made of the branches
+of trees.</p>
+
+<p>It seems that by the Sheep Gate, on the eastern side of Jerusalem,
+there was a pool of water, in which at a certain time of
+the year God showed His almighty power, by the miraculous
+cure of any sick person, who, after the troubling or stirring up of
+the water, first stepped into the pool. By this pool was a building,
+having five porches, through which the unclean went down
+to wash in the pool. This building was properly called Bethesda,
+a Hebrew word, meaning the House of Mercy; and the pool was
+from it called the pool of Bethesda. Jesus visited this place,<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span>
+where, in the porches, "lay a great multitude of impotent folk,"
+that is, people who were unable to help themselves on account of
+blindness, or of diseases which took away the use of their legs
+and arms. These poor creatures were waiting for the moving of
+the waters; each hoping that he might be the one to get first
+into the pool, and be cured. Amongst these was a certain man,
+who had been unable to walk for thirty-eight years. Jesus chose
+this man as the object of a miracle, and saith unto him, "Wilt
+thou be made whole?" The poor man, thinking only of the pool,
+told the Lord that he had no chance of being healed, for he had
+no friends to help him; and that long before he could drag himself
+to the water, some other person was sure to step in and secure
+the blessing. Jesus then "saith unto him, Rise, take up thy
+bed, and walk."</p>
+
+<p>Whether this poor man had heard of Jesus before, we do not
+know; but he at once showed his faith, by <i>trying</i> to do, what he
+knew he <i>could not</i> do, unless he received some miraculous help
+from God. How delighted he must have been, when he found
+that a perfect cure was the reward of his faith and obedience!</p>
+
+<p>It was on a Sabbath day that this miracle was worked; and
+the Jews, probably the Scribes and Pharisees, found fault with
+the man, saying, "It is not lawful for thee to carry thy bed on
+the Sabbath day." This was so far true, that in the Law it was
+written, "Take heed to yourselves, and bear no burden on the
+Sabbath day"; and the Pharisees, and others who were fond of
+adding to the outward observances of the Law, and of keeping
+traditions, reckoned a man guilty of breaking the Law, if he even
+carried anything in his hand on the Sabbath day. When the
+Jews blamed this man, he answered very properly, that he could
+not be wrong in obeying the commands of one who had showed
+that he had power from God, by healing him of his disease. The
+Jews allowed that a prophet had power to excuse men from the
+strict observance of the Sabbath; and, as Jesus had proved Himself
+to be more than a prophet, they could say no more on that
+subject; but wishing to have something to find fault with, they
+asked the man, "What man is that which said unto thee, Take
+up thy bed, and walk?" This question the man could not
+answer, for he "wist not who it was, for Jesus had conveyed
+Himself away" after working the miracle at the pool of
+Bethesda.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span></p>
+
+<h2><a name="Chapter_XIII_THE_PHARISEES_PRETENDED_ZEAL" id="Chapter_XIII_THE_PHARISEES_PRETENDED_ZEAL"></a><span class="smcap">Chapter XIII.</span>&mdash;THE PHARISEES' PRETENDED ZEAL
+FOR THE SABBATH.</h2>
+
+<p class="noindent"><span class="smcap">The</span> man whom Jesus had healed at the pool of Bethesda, seems
+to have made the first use of his restored power by going into
+the House of God, to thank and praise Him for having been
+made whole. Jesus, finding him in the temple, bade him remember
+the cure which had been worked upon him, and show his gratitude
+by forsaking all his sins and leading a holy life, so that
+he might not bring upon himself far more terrible sufferings
+than any which he could feel upon earth. The man now understood
+who had cured him, and went "and told the Jews that it
+was Jesus which had made him whole": evidently believing that
+Jesus was the Messiah, and that His command was quite sufficient
+to justify a man for doing that which was not strictly
+lawful on the Sabbath day. The Jews, however, would not allow
+this: therefore did they "persecute Jesus, and sought to slay
+him, because he had done these things on the Sabbath day."</p>
+
+<p>Jesus, then, in a conversation of which St. John gives us an
+account, tried to convince the Jews that He was indeed the
+Messiah, and as such, <i>had</i> authority even to heal on the Sabbath.
+On this occasion He gave the Jews advice that all of us should
+listen to and follow; for He said, "Search the Scriptures; for in
+them ye think ye have eternal life: and they are they which
+testify of me." The Jews believed that the Scriptures of the
+Old Testament, which were all that at that time were written,
+were indeed the Word of God, and that they showed them how
+to obtain eternal life: Jesus therefore bids them read and study
+them honestly and carefully, and that they would then see that
+He must be the Messiah, of whom those Scriptures testify or
+speak. We know that the New Testament as well as the Old, is
+the Word of God; and that it shows us the way to eternal life.
+Let us then obey our Lord's command, and search the Scriptures,
+that we may learn His will in order to do it.</p>
+
+<p>Jesus also told the Jews, that Moses, whom they pretended to
+obey exactly, wrote of Him; and that if they really believed
+Moses, and wished to obey the Law, they would acknowledge
+Him to be indeed the Messiah, of whom Moses and all the prophets
+had written. All that Jesus said, does not seem to have<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span>
+had any effect; for on the next Sabbath, something of the same
+kind happened. The disciples who were following Jesus through
+the corn-fields, being hungry, began to pluck the ears of corn,
+rubbing them in their hands, to take off the husk, and eating
+them as they went. It might seem to us that the disciples had
+no right to take ears of corn which did not belong to them, but
+this was, under the circumstances, allowed by the Law of Moses,
+or the Levitical Law: a hungry man, who was passing through
+standing corn, might pluck the ears with his hand to satisfy his
+wants, though he was forbidden "to move a sickle unto his
+neighbour's standing corn."</p>
+
+<p>The Pharisees, who were constantly watching for an opportunity
+to find fault, now asked Jesus, why He allowed his
+disciples to do what was not lawful for them to do on the
+Sabbath day.</p>
+
+<p>For very many years the Jews had neglected to observe the
+Sabbath in a proper manner, and this neglect of a positive command,
+had been one cause of the destruction of their kingdom,
+and of all the misery they afterwards suffered. Now their descendants
+had gone into another sin, and instead of making the
+Sabbath a day of rest from worldly cares,&mdash;a day to be devoted to
+the service of God, and to thinking of all His mercies,&mdash;they
+made so many rules as to what might or might not be done, that
+the most common and necessary actions, such as healing the sick,
+or saving the life of an animal, came to be looked upon as
+unlawful, and therefore sinful. Jesus reminded the Jews who
+thus blamed His disciples, that David was not considered to have
+broken the Law of Moses, because once, when pressed by hunger,
+he and his followers had eaten the shewbread, which it "was
+not lawful to eat, but for the priests alone." He also told them,
+that no one accused the Priests of breaking the Law, because on
+the Sabbath day they, in performing the temple services, did
+things in themselves forbidden on that holy day. Jesus ended
+by declaring, that "the Sabbath was made for man, and not man
+for the Sabbath": that is, that the Sabbath was meant for the
+benefit of mankind, as well as for the glory of God, and not to be
+an oppressive burden; and that the Son of man was Lord also of
+the Sabbath, and had therefore power to dispense with its
+rigorous observance; and that if they had understood the meaning
+of God's words, "I will have mercy and not sacrifice," they would
+not have been so ready to blame His disciples, as if they had been<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span>
+guilty of a crime, merely because, to relieve the pangs of hunger,
+they had plucked a few ears of corn on the Sabbath day.</p>
+
+<p>On another Sabbath, Jesus went into a synagogue and taught:
+and behold, there was a man whose right hand was withered;
+that is, his hand was so shrunk and dried up, that he could make
+no use of it. The Scribes and Pharisees, thinking it likely that
+Jesus would heal this man in spite of its being the Sabbath day,
+watched him; that they might find an accusation against him.
+"But he knew their thoughts" and purposes, and said to the man
+with the withered hand, "Rise up, and stand forth in the midst.
+And he arose and stood forth" in the sight of all the people in
+the synagogue. "And the Scribes and Pharisees seeing this,
+asked him, Is it lawful to heal on the Sabbath days? that they
+might accuse him." One party of Jews, in their mistaken zeal
+for the strict observance of the Sabbath, had come to the extraordinary
+decision, that no one might comfort the sick or mourning
+on that day; though another party did permit the people to
+prepare medicine, and to perform any service which was required
+for the actual preservation of life. Instead of answering a
+question only put for the purpose of having something to accuse
+Him of, Jesus said unto them, "I will ask you one thing; Is it
+lawful on the Sabbath days to do good or to do evil? To save
+life or to destroy it?" for He knew that they wished to destroy
+Him, whilst He only wanted to do good to a suffering human
+creature. Whatever might be their wishes, they could not openly
+declare that it was more lawful to do evil than good; therefore
+they made no answer, but held their peace. "And he said unto
+them, What man shall there be among you, that shall have one
+sheep, and if it fall into a pit on the Sabbath-day, will he not lay
+hold on it, and lift it out? How much then is a man better than
+a sheep? Wherefore it is lawful to do well on the Sabbath
+days." To such words the Jews could make no answer. Jesus,
+grieved to see the hardness of heart that prevented the Pharisees
+believing in Him, and made them angry instead of glad, to
+see a fellow-creature relieved; "looked round about on them
+with anger, and saith unto the man, Stretch forth thine hand":
+the man had faith to try, and the power to do so was given to
+him; "he stretched it forth; and it was restored whole, like
+as the other." Then the Pharisees, almost beside themselves
+with anger, are said to have been filled with madness; and
+they went forth, with the Herodians, and straightway held a<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span>
+council against him; and communed one with another, what
+they might do to Jesus, and how they might destroy him. It
+is sad to think that all the proofs of our Saviour's power, only
+made the Pharisees and others more and more anxious to put
+Him to death.</p>
+
+<p>When we read such accounts as these, let us be thankful for
+our Sabbaths, and try to keep them holy; spending our time in
+worshipping God, in learning our duty, and in doing good to
+others. Above all, let us take particular care to be holy on this
+holy day; and not to do the least wrong thing, on a day which is
+called the Lord's Day.</p>
+
+<p>The time was not yet come for Jesus to give up His life, and
+therefore, knowing that the Pharisees sought to destroy Him, He
+withdrew Himself from Jerusalem, and went with his disciples
+into Galilee "to the sea; and a great multitude followed him" from
+all parts, even from beyond Jordan; and also many of the inhabitants
+of Tyre and Sidon, having heard what great things Jesus
+had done, came unto him. As many as had plagues or diseases
+"pressed upon him for to touch him," and he healed them all.
+"And unclean spirits, when they saw him, fell down before him,
+and cried, saying, Thou art the Son of God." Thus was fulfilled
+what had been said 700 years before by the prophet Isaiah, who
+declared that when the Messiah should come to set up a new Law,
+even the Gospel, He would use no force nor violence, but do it
+entirely by kindness; and by showing an example of kindness
+and forbearance to the weak, encouraging them to become better.
+The prophet's words, put into his mouth by God, were, "Behold,
+my servant, whom I have chosen; my beloved, in whom my soul
+is well pleased; I will put my spirit upon him; and he shall
+show judgment to the Gentiles. He shall not strive, nor cry;
+neither shall any man hear his voice in the streets. A bruised
+reed shall he not break, and smoking flax shall he not quench,
+till he send forth judgment unto victory. And in his name shall
+the Gentiles trust."</p>
+
+<p>An <i>example</i> of goodness and holiness and kindness, has more
+effect than all that can be <i>said</i> on the subject. By the piety and
+good conduct of the followers of Jesus, men were led to take the
+same part, and thus by the blessing of God, has the Gospel
+spread over the earth. All Christians should remember this, and
+try to show by their conduct that they are followers of Jesus.
+Even children can set an example to other children, either for<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span>
+good or evil: but if they do it for evil, they are doing the work
+of the Devil.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XIV_THE_APOSTLES_CHOSEN" id="Chapter_XIV_THE_APOSTLES_CHOSEN"></a><span class="smcap">Chapter XIV.</span>&mdash;THE APOSTLES CHOSEN.</h2>
+
+<p class="noindent"><span class="smcap">As</span> Jesus was to live only for a short time on earth, it was needful
+that He should leave behind Him others who should carry on
+His work, and preach the Gospel after His death. But if these
+men were to repeat to others the words which Jesus had spoken,
+and show them the wonderful things which He had done, it was
+necessary that they should be constantly with their Lord, so as
+to be able to bear witness as to all that He had said or done.</p>
+
+<p>During the time that our Saviour had been teaching and
+healing the sick, many persons had become His followers, besides
+those whom He had especially called to be His disciples. From
+amongst the number of those who had become disciples, twelve
+were now to be chosen, to be in constant attendance upon their
+Master, that they might, after his death, bear witness to His life,
+and actions, and teaching.</p>
+
+<p>The night before this choice was to be made Jesus "Went
+out into a mountain to pray, and continued all night in prayer
+to God." Thus He set us an example of the way in which we
+should prepare ourselves for any important work we have to do;
+and that is, by asking guidance and help from our heavenly
+Father.</p>
+
+<p>"And when it was day, he called unto him his disciples whom
+he would; and they came unto him: and of them he chose
+twelve (whom also he named Apostles) that they should be with
+him, and that he might send them forth to preach, and to have
+power to heal sicknesses, and to cast out devils." He ordained
+twelve&mdash;Simon (whom he also named Peter) and Andrew his
+brother; and "James the son of Zebedee, and John the brother
+of James; and he surnamed them Boanerges, which is, The sons
+of thunder; and Philip, and Bartholomew; and Matthew, and
+Thomas; and James the son of Alphæus, and Judas Thaddæus,
+the brother of James; and Simon the Canaanite, called Zelotes;
+and Judas Iscariot, which also betrayed him."</p>
+
+<p>We have already seen how Andrew, Simon Peter, James and
+John the sons of Zebedee, Philip, and Matthew, were called in<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span>
+the first instance to be the disciples of Jesus: Bartholomew, who
+was also ordained an Apostle, is supposed to be the same person
+spoken of as Nathanael, who being brought to Jesus by Philip,
+at once acknowledged Him to be the Son of God, and became
+one of His disciples. Of the other five apostles, we know nothing
+previous to their being now chosen: to the name of one, there is
+a terrible distinction, "who also betrayed him"; and in the
+three accounts of this event, written by different writers, he is
+thus pointed out as "the traitor." Of the twelve Apostles,
+five have left us valuable records of our Saviour's life and
+teaching.</p>
+
+<p>You will remember that in the Bible we have Four Gospels; that
+is, four different accounts of our Lord's sayings and doings whilst
+on earth, and of the Gospel which He came to teach. The first
+of these was written by Matthew, about five years after the death
+of Jesus Christ. The Gospels "according to St. Mark and St.
+Luke," were written about twenty-seven years later: St. Luke
+was a disciple of Christ's before His crucifixion, and St. Mark
+was probably one also, but neither of them was an Apostle. As
+the Gospel of St. Matthew gives an account of the birth of Jesus
+Christ, St. Mark's says nothing on the subject, but begins with
+the public appearance of John the Baptist; whilst, on the contrary,
+that of St. Luke gives many particulars omitted by St. Matthew.
+St. John, who lived to be 100 years old, did not write his Gospel
+until sixty-four years after the death of Christ: he seems to have
+written it, in order to tell us many things not mentioned in the
+former Gospels, particularly the conversations and discourses of
+our Lord: and he repeats very little of what is recorded by the
+other Evangelists, as we call those who wrote the Gospels. Out
+of the four Evangelists, two were Apostles also, and two were
+not. St. Luke has also left us another very valuable record, of
+the acts done by the Apostles after our Saviour's death: this is
+the only history of all that the Apostles did and said, and it
+is called "The Book of the Acts of the Apostles." Before St.
+John wrote his Gospel, he wrote what is called "The Book of
+the Revelation of St. John," being an account of visions vouchsafed
+him, and prophecies made known to him, whilst in banishment
+in the isle of Patmos, on account of his religion.</p>
+
+<p>St. John also wrote three of the Epistles, or Letters, which
+form part of the New Testament. Peter wrote two Epistles,
+James and Jude, or Judas Thaddæus, each one: but the greater<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span>
+number of the Epistles were written by St. Paul, who did
+not become a disciple or follower of Jesus until after the
+crucifixion.</p>
+
+<p>The Jewish Rabbis preferred to take as their pupils and disciples,
+rich and learned men; but, as we have seen, Jesus chose
+poor and ignorant men, to show that learning was not necessary
+to enable men to understand the Gospel; for that its truths are
+so plain, that even the most ignorant person, who in his heart
+loves God, can understand the Gospel, and learn how to please
+God.</p>
+
+<p>Multitudes of the people continued to come to Christ, to
+hear him, and to be healed of their diseases: he healed them all,
+and also tried to show them how they ought to behave, in order
+to obtain the blessing of God. Seeing the multitudes, he went
+up into a mountain, and there spake all the words which we call
+the "Sermon on the Mount": an account of this Sermon is given
+to us both by St. Matthew and St. Luke. All Christians should
+study it, and try to obey it: even children can understand a good
+deal of it, if they will try.</p>
+
+<p>When Jesus "had ended his sayings," and was come down
+from the Mount, "he entered into Capernaum, where at this
+time He worked the miracle of healing the Centurion's servant."
+A Centurion, amongst the Romans, was the captain
+or commander of 100 men. This Centurion, though he was
+himself a Gentile, was kindly disposed towards the Jews, and
+had at his own expense built a synagogue for their use: he also
+believed in Jesus as the Son of God; and did not doubt that at
+His word the disease of which his servant was dying would
+at once be removed: therefore, not thinking himself worthy even
+to speak to the Lord, he sent unto Him the elders of the Jews;
+probably the elders belonging to the synagogue he had built.
+Jesus immediately went with these elders; but when they got
+near the Centurion's house, some of his friends came at his desire,
+to beg that Jesus would not trouble himself to come, for if He
+would only speak the word, his servant would be healed. It
+would seem that the Centurion himself quickly followed the last
+messengers; and he received the reward of his faith, for his
+servant was healed, and at the same time Jesus told those about
+Him, that the Centurion had shown more faith than He had
+found amongst the Jews; and that many Gentiles would through
+their faith be received into the Kingdom of Heaven, whilst many<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span>
+of the Jews would be shut out, on account of their wilful
+unbelief.</p>
+
+<p>The next miracle we hear of, was the bringing to life of the
+widow's son, who was being carried out of Nain to be buried,
+when Jesus came to the gate of that city. "And there came
+a fear on all" who saw these things: "and they glorified God,
+saying, That a great prophet is risen up among us; and that
+God hath visited his people." These people rightly felt, that the
+Doer of such things must indeed be the Messiah: and this
+saying was spread abroad, not only throughout all Judæa, but
+throughout all the region round about. "And the disciples of
+John" went to him in prison, where he had been, as we have
+heard, put by Herod; "and shewed him of all these things."
+"Now when John had heard in the prison the works of Christ,
+he, calling unto him two of his disciples, sent them to Jesus,"
+telling them to say, "Art thou he that should come, or do we
+look for another?" John did not send to ask this question for
+his own satisfaction; he knew well enough that Jesus was indeed
+the Messiah that "should come," and that no other was to be
+looked for: but he wanted to strengthen the faith of his own
+disciples, and convince them that Jesus was indeed the Messiah,
+and that they must follow Him.</p>
+
+<p>"When the men" whom John had sent "were come unto"
+Jesus, "they said, John Baptist hath sent us unto thee, saying,
+Art thou he that should come? or look we for another?"</p>
+
+<p>This question our Lord did not immediately answer, in
+words, at least; but "in the same hour he cured many of their
+infirmities and plagues, and of evil spirits; and unto many
+that were blind, he gave sight."</p>
+
+<p>Then Jesus, answering the question put to Him by the disciples
+of John, said unto them, "Go your way, and tell John
+what things ye have seen and heard; how that the blind receive
+their sight, and the lame walk, the lepers are cleansed, and the
+deaf hear; the dead are raised up, and the poor have the Gospel
+preached unto them." The Jews all knew perfectly well, that
+the doing of all these wondrous miracles was to be a sign to
+point out the Messiah, for the prophets had declared that He
+should do them. Now these things were being done every day,
+and therefore it was quite clear, to all who were not determined
+not to believe, that he who did them was the promised Messiah,
+the Son of God. All who heard what Jesus now said must have<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span>
+understood Him to mean that He was the promised Messiah, and
+that they need not look for another.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XV_JESUS_IN_SIMONS_HOUSE" id="Chapter_XV_JESUS_IN_SIMONS_HOUSE"></a><span class="smcap">Chapter XV.</span>&mdash;JESUS IN SIMON'S HOUSE.</h2>
+
+<p class="noindent"><span class="smcap">When</span> the Baptist's messengers were gone away, Jesus spake to
+the multitude about him; telling them that John was the messenger
+spoken of by the prophet Malachi&mdash;the Elias, who was to
+come before the Messiah. He also told them, that John the
+Baptist was more than a prophet, but that the humblest follower
+of Christ might become greater than he was. Many other things
+spake Jesus unto the people: those who were humble, and felt
+that they were sinners, gladly accepted the offer of forgiveness,
+on the condition of repentance; but the Pharisees and Scribes,
+who thought themselves righteous, neglected His gracious offers
+of mercy.</p>
+
+<p>It seems that before Jesus left Nain, where He had raised
+the widow's son, a Pharisee named Simon "desired him that he
+would eat with him. And he went into the Pharisee's house, and
+sat down to meat." Whilst he sat, or rather reclined upon a
+couch, as was the custom at meals in those days, a woman, well
+known to have been a great sinner, came "and stood at his feet
+behind him, weeping; and began to wash his feet with tears,
+and did wipe them with the hairs of her head, and kissed his
+feet, and anointed them with the ointment" which she had
+brought.</p>
+
+<p>The Pharisees considered themselves too holy even to touch
+any person whom they looked upon as a sinner: when, therefore,
+the master of the house saw that Jesus allowed this woman to
+touch Him, he said within himself (or thought), "This man, if
+he were a prophet, would have known what manner of woman
+this is that toucheth him, for she is a sinner." Meaning, that
+if Jesus had known how greatly this woman had sinned, He
+would not have allowed her to touch Him. But Jesus did know
+all, and <i>more</i> than the Pharisee knew; for He knew that this
+woman, however sinful she had been, was now truly sorry for her
+sins, and anxious to lead a better life; and such truly penitent
+sinners He was, and is, always ready to receive. Jesus therefore,
+knowing what Simon's thoughts were, spake to him, and told him<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span>
+a little parable, to show him that this poor woman, whom he so
+despised, had given proofs of greater love towards Himself than
+Simon had done; and He ended by turning to the repentant
+woman, and saying the comforting words, "Thy sins are forgiven."
+With what joy must the poor sinner have heard these
+words! But we are not told what her feelings or words were;
+we are only told, that "they that sat at meat with him began to
+say within themselves, Who is this that forgiveth sins also?"
+They might easily have known that He could be none other than
+the Son of God, the Messiah; but they would not own as such
+a poor man who went about amongst publicans and sinners.</p>
+
+<p>That He did show such love towards sinners, is our greatest
+comfort; for we are all sinners, and stand greatly in need of His
+mercy. Knowing how the Pharisees were offended by His words,
+He only repeated His assurance to the woman in other words;
+saying, "Thy faith hath saved thee; go in peace." Her faith
+had brought her to Jesus; and those who come to Him in faith
+and penitence, He will in no wise cast out.</p>
+
+<p>In the parable which Jesus spake to Simon, reference is made
+to two customs of the Jews: one, washing the feet, or making the
+servants wash the feet, of every guest, to remove the dust which
+must settle on the feet during the shortest journey; the other,
+the custom of welcoming a distinguished guest with a kiss, as a
+sign of respectful attention and love.</p>
+
+<p>Jesus continued to go throughout the country of Galilee,
+"preaching and showing the glad tidings of the kingdom of
+God: and the twelve were with him, and certain women, which
+had been healed of evil spirits and infirmities, Mary called Magdalene,
+out of whom went seven devils, and Joanna the wife of
+Chuza, Herod's steward, and Susanna, and many others, which
+ministered unto him of their substance." These women, one of
+whom, at least, had been delivered from bondage to Satan, having
+"substance," that is, some property of their own, seem to have
+been constant attendants upon our Lord, and to have supplied
+His temporal wants. Jesus so devoted himself to the work He
+had undertaken, that from the constant thronging of people
+around Him, He had not time "so much as to eat bread."</p>
+
+<p>At this time there was brought to Jesus a wretched object,
+a man possessed with a devil, who was also blind and dumb:
+"and he healed him," so that the man who had been blind and
+dumb both saw and spake. The multitudes marvelled, saying,<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span>
+"It was never so seen in Israel"&mdash;never before had such things
+been done in the land of Israel; and therefore the multitude
+rightly felt, that He who could do such wonderful things must
+be a very different Being from any of their teachers, or from the
+prophets or holy men of old.</p>
+
+<p>Seeing the wonderful miracles worked by Jesus, "all the
+people were amazed, and said, Is not this the Son of David?"&mdash;that
+is, is not this Man, who can cast out devils, the Messiah of
+David's seed, so long promised to our fathers and to us?</p>
+
+<p>These people saw the truth; but the Scribes and Pharisees
+laboured hard to prevent their accepting Jesus as the promised
+Messiah: and they immediately declared, that the evil spirits
+were only cast out by the permission of Beelzebub, or Satan, the
+prince of the devils; and that therefore, so far from proving
+Jesus to be the Messiah, these miracles showed that He was
+under the power of the Devil, and that no one ought to listen to
+His teaching. This was dreadful blasphemy; and might have
+drawn upon them the immediate wrath of God: but instead of
+punishing them, Jesus tried to show them and all the people, how
+foolish it was to suppose that the Devil would fight against himself,
+and undo his own work. But when people are determined
+not to listen to those who warn them of their sins, and point out
+their duty, they will believe, or pretend to believe, anything
+however foolish, that gives them an excuse for not listening to
+good advice.</p>
+
+<p>Jesus warned the Pharisees, that speaking of the work done
+by the Holy Spirit of God as being done by the Devil was a most
+fearful sin; and one for which there could be no forgiveness.</p>
+
+<p>Jesus also told the people, that if the heart of a man was not
+full of faith and love, it would be as impossible for him to do
+anything pleasing to God, as it would be for a bad tree to bring
+forth good fruit; for the quality of the tree is known by its
+fruits; and the heart of man is known by his conduct and
+actions.</p>
+
+<p>Certain of the Scribes and Pharisees, asked Jesus to give
+them a sign of His being indeed the Son of God. This was
+displeasing to the Lord, for His miracles were a sufficient sign
+of His having come from Heaven; and from the writings of
+their own prophets, the Jews should have understood, that the
+promised Messiah whilst on earth would be in a humble condition,
+and be finally put to death for the sins of His people. Jesus<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>
+therefore told the Scribes and Pharisees, that no further sign of
+His being the Messiah would be given, than the sign of the
+prophet Jonas, or Jonah. "For as Jonas was three days and
+three nights in the whale's belly, so shall the Son of Man be
+three days and three nights in the heart of the earth." The
+meaning of this was, that the only further sign they could expect
+as to His being the Messiah, would be that one, of which Jonas
+was a type (or sign): for that as Jonas, though buried in the
+whale's body, came out alive; so He would be buried in the
+ground for three days, and then rise up again to live for ever.
+Then Jesus took occasion to show the Pharisees, that they were
+more sinful in the eyes of God than the men of Nineveh,
+"because <i>they</i> repented at the preaching of Jonas," whilst the
+Scribes and Pharisees refused to listen to Him, who was far
+greater than Jonas.</p>
+
+<p>Many other things Jesus said unto the people, teaching them
+also by parables. One parable spoken at this time was that
+of the Sower. Afterwards, when they were alone, the disciples
+asked Jesus the meaning of this parable, which He immediately
+explained: teaching them that many may hear the Gospel, and
+receive no benefit from it; either because they listen carelessly;
+or because, having listened, they have not faith to hold its doctrines
+fast when temptations and trials come; or because they
+allow the cares and pleasures of life to take up too much of their
+hearts, and so prevent their serving God properly. None of
+these will be the better for hearing the Word: but those who
+listen to it with a sincere and honest intention of obeying it, and
+pray to God for grace to do so, striving at the same time to root
+out all those sinful feelings and passions which, like stones and
+thorns, prevent their bringing forth the fruit of good works;
+those, and those only, will bear fruit pleasing unto the Lord.</p>
+
+<p>Let us learn from this parable to listen attentively to the
+Word of God, and try to do whatever it bids us.</p>
+
+<p>Other parables, which seem to have been delivered at this
+time, are those of the Tares, the Grain of Mustard Seed, and
+the Leaven: "and with many such parables spake he the word
+unto them"; "and when they were alone, he expounded all things
+to his disciples," and added the parables of the Hidden Treasure,
+the Goodly Pearl, and the Net. "And it came to pass when
+Jesus had finished these parables, he departed thence."</p>
+
+<p>After this, Jesus went down to the Lake of Gennesareth, "and<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span>
+said unto his disciples, Let us go over unto the otter side of
+the lake." "And when he was entered into a ship, his disciples
+followed him." And there were also with him other little "ships."
+"And they launched forth."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XVI_STILLING_THE_TEMPEST_ETC" id="Chapter_XVI_STILLING_THE_TEMPEST_ETC"></a><span class="smcap">Chapter XVI.</span>&mdash;STILLING THE TEMPEST, ETC.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Lake of Gennesareth, or Sea of Galilee, is a large body of
+water; and the River Jordan, which runs through it, causes at
+all times a considerable motion in the centre of the lake; when
+the wind blows strongly from the S.E., and meets the current of
+the river, the sea becomes so rough, that any small vessels are in
+the greatest danger, and in this way many are lost. We read,
+that as they sailed, Jesus fell asleep. We must remember, that
+for our sakes Jesus had become subject to all the pains of hunger,
+fatigue, cold, &amp;c.; well might He, therefore, be tired out with
+his continual labours, for He never spared Himself, or consulted
+his own ease or comfort; but was always at work, going from one
+place to another, doing good to others. What a difference
+between Him and us! For we are unwilling to deny ourselves
+in the least thing for the sake of saving trouble to others; nor
+are we willing to give up our own wills, even for the sake of
+pleasing God.</p>
+
+<p>Whilst Jesus and his disciples were now crossing the Lake of
+Gennesareth, "there came down a storm of wind on the lake,"
+and a "great tempest in the sea," "insomuch that the ship was
+covered with the waves," and was filled with water, and in great
+danger of sinking. "And Jesus was in the hinder part of the
+ship, asleep on a pillow." The disciples knew where to look for
+help; they were in jeopardy or danger, so they "came to Him
+and awoke him, saying, Master, carest thou not that we perish?
+Lord, save us: we perish!"</p>
+
+<p>The fears of the Apostles were at this time stronger than their
+faith; they should have felt that sleeping or waking their Lord
+could preserve them through every danger. For this they were
+blamed, for "he saith unto them, Why are ye fearful, O ye of
+little faith?" but He had compassion on their weakness, for "he
+arose, and rebuked the winds and the raging of the water:
+and said unto the sea, Peace, be still. And the wind<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span>
+ceased, and there was a great calm." After a great storm
+the waves naturally continue rough for some hours, but
+now at a word the waters of the lake became at once smooth and
+still. This sudden ceasing of the storm filled the Apostles,
+accustomed as they were to see wonderful works done by Jesus,
+with astonishment and awe. We are told, that "the men
+marvelled, and they feared exceedingly, and said one to another,
+What manner of man is this? for he commandeth even the winds
+and the water, and they obey him." Such a miracle must have
+strengthened the faith of the disciples, and convinced them more
+and more, that he who could do such things, was indeed no mere
+man, but the Son of God, the Ruler of the universe, to whom all
+things do bow and obey. The voyage was now over; the ship
+reached the shore; and Jesus and His disciples came into the
+country of the Gadarenes, or Gergesenes, where Jesus immediately
+performed another miracle, on a man possessed with
+devils, exceeding fierce. Jesus, pitying the condition of this
+unhappy man, commanded the unclean spirit to come out of him.
+Then the devil who spake in this poor demoniac, cried out,
+"What have I to do with thee, Jesus, thou Son of the most high
+God? Art thou come hither to torment us before the time? I
+beseech thee, torment me not." Even the devils acknowledged
+Jesus to be the Messiah; and knew well that in the end of the
+world, all evil spirits would be driven away into misery and
+darkness; but he now asks Him not to interfere with his power
+before that time. To such a request Jesus could not, of course,
+listen: and the devils, finding that they must leave the poor man
+whom they had so long tormented, then besought Him that He
+would at least suffer them to go away into a herd of swine, which
+were feeding nigh unto the mountains, a good way off from them.
+"And Jesus said unto them, Go." No sooner was the permission
+given, than the evil spirits entered into the swine, and the whole
+herd ran violently down a steep place into the sea, and perished
+in the waters: and they that fed the swine fled, and told it in
+the city, and in the country; and what was befallen to the
+possessed of the devils.</p>
+
+<p>Pigs were unclean animals, and it was therefore sinful of any
+Jew to keep them: if the owners of these swine were Jews, they
+were justly punished for their disobedience. Perhaps the Gadarenes
+were not Jews, and kept these swine to show that they did
+not regard or obey the Law of Moses; if so, it was well for them<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span>
+to see that the Lord God of the Hebrews could force men to
+obey His commands. When we read what happened as soon as
+the evil spirits took possession of the swine, we should remember
+the dreadful fate of all who suffer themselves to be led or guided
+by the Devil. There is no escape for them; the swine could
+not help themselves, but the Devil has no more power over us
+now than we choose to give him. If we resist him, he will not
+harm us; he will try, and we may have to fight hard, but if we
+do, we shall be more than conquerors through Jesus Christ.</p>
+
+<p>We read that the keepers of the swine fled, and told how they
+had been destroyed, and how the demoniac had been healed.
+The men of the city, grieved at the loss of their property, and
+probably afraid that if Jesus remained amongst them the same
+sort of thing might happen again, besought Him to depart out
+of their coasts: a request in which the whole multitude of the
+Gadarenes joined. They had better have besought Him to remain,
+and teach them what they should do. It is a dreadful thing to
+wish God to leave us undisturbed in our sins! The man who
+had been delivered from the power of the Devil, wished, on the
+contrary, to go away in the ship with Jesus and his disciples; but
+he was told rather to go home to his friends, and tell them what
+great things the Lord had done for him. And he did so, and
+declared through all the country what great things Jesus had
+done for him: and all men did marvel.</p>
+
+<p>After this, Levi, or Matthew, made a feast for Jesus in his
+own house; and a great company of Publicans, and of others, and
+of sinners, sat down together with Jesus and his disciples. The
+Scribes and Pharisees took occasion to find fault with this, and
+asked the disciples, "How is it that your Master eateth with
+publicans and sinners?" But Jesus told them, that it was to do
+good to sinners that He was come upon earth: He reminded them
+that it was only sick people who had need of a physician, and that
+those who thought themselves well, would not send for one; and
+that it was the same with Him, for He was come as a Physician
+to heal the souls of the sick, and that therefore He must go
+amongst those who, feeling themselves to be sinners, wished for
+pardon. The Pharisees thought themselves righteous, and therefore
+they did not feel the need of a Saviour. After these things,
+Jesus appears to have returned into his own city, that is, to
+Capernaum, where He had taken up His abode, at those times
+when He was not occupied in going about the country.</p><p><span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span></p>
+
+<p>Here a ruler of the synagogue, named Jairus, came to entreat
+Jesus to go and heal his little daughter, who was dying. Jesus
+immediately went with him, and on the way He cured a poor
+woman, whose faith was strong enough to make her believe that
+if she did but touch the hem of His garment she should be made
+whole. Her hopes were not disappointed, and Jesus commended
+her faith. While Jesus was yet speaking with her, messengers
+came from the ruler's house to tell him that his daughter was even
+now dead. The Lord, however, bid Jairus not to be afraid, for
+that if he would only believe, his child should still be made whole.
+No doubt the miracle that Jairus had just witnessed strengthened
+his faith, and the result was, that his little daughter was restored
+to life. On quitting the house of Jairus, two blind men followed
+our Lord, who gave them sight; and He also enabled a dumb
+man to speak, by casting out the devil which possessed him.
+The multitudes were filled with wonder in seeing things which
+had never been so seen in Israel; but the Pharisees again declared,
+"He casteth out devils through the prince of the devils."</p>
+
+<p>Jesus continued to teach, and to preach, and to heal sicknesses
+and diseases, in spite of the unbelief of the people; for
+though they all marvelled, and some doubtless became his
+disciples, many rejected Him, saying, "Is not this the carpenter's
+son?" meaning that a man in such a humble condition of life
+could not be the Messiah. After this, Jesus gave his Apostles a
+more solemn charge or commission for the work they were to do.
+For He called the twelve together, and gave them power against
+unclean spirits, to cast them out, and to heal all manner of
+sickness, and all manner of disease; and then He sent them forth
+two by two to preach the Gospel, and to heal the sick. The
+Gospel was to be first offered to the Jews, and therefore Jesus
+now commanded the twelve, "Go not into the way of the
+Gentiles, and into any city of the Samaritans enter ye not, but
+go rather to the lost sheep of the house of Israel." And as ye go
+say, "The kingdom of heaven is at hand."</p>
+
+<p>Jesus also bade the twelve not to make any provision of
+money or food for their journey, but to depend on the charity of
+those to whom they should preach: promising a blessing to those
+cities where they would be well received. Many other things
+did He say unto them at this time: and when He "had made an
+end of commanding His twelve disciples, He departed thence, to
+teach and to preach in their cities."</p><p><span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span></p>
+
+<p>And the twelve also departed, and went through the towns,
+preaching the Gospel, that men should repent. And they cast
+out many devils, and anointed with oil many that were sick,
+healing them everywhere.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XVII_DEATH_OF_JOHN_THE_BAPTIST" id="Chapter_XVII_DEATH_OF_JOHN_THE_BAPTIST"></a><span class="smcap">Chapter XVII.</span>&mdash;DEATH OF JOHN THE BAPTIST.</h2>
+
+<p class="noindent"><span class="smcap">We</span> must now return to the history of John the Baptist; he was
+about this time put to death by Herod, who, as we have already
+seen, had thrown the Baptist into prison to please Herodias, who
+was angry with him because he had reproved her and Herod for
+their sins. But this wicked woman was not satisfied with the
+imprisonment of this holy man; she wanted to destroy him, and
+watched for an opportunity of doing so. It is a terrible thing to
+determine in one's heart to do a wicked action: it is bad enough
+to give way to temptation, and so sin against God, but to make
+up one's mind to break His commandments, is far worse.</p>
+
+<p>After John the Baptist had been in prison for some months,
+Herod's birthday came round; and to celebrate this event, the
+king made a great feast to the officers of his household, and
+the chief men in Galilee. On this occasion, Salome, the daughter
+of Herodias, came in and danced before Herod and his guests, in
+order to amuse them. This was a very old custom among the
+kings of the East at that time, though to us it seems a very
+strange and bad custom. Herod and those who sat with him,
+were very much pleased with the damsel's dancing; and Herod,
+very rashly and foolishly, made a solemn promise, that he would,
+as a reward, give her anything she liked to ask for. "And she
+went forth, and said unto her mother, What shall I ask?"
+Herodias had probably expected something of this kind; at any
+rate, she had an answer ready, and said, "The head of John the
+Baptist". It does not seem that Salome was astonished at this
+advice, or that she was at all unwilling to follow it: for she
+returned straightway with haste unto the king, and said, "I will
+that thou give me by and by in a charger, the head of John the
+Baptist". A charger was a large dish or tray: in some countries,
+even to this day, when the king orders a great man to be
+beheaded, the head is brought to him afterwards, to show that
+his commands have been obeyed. Such a request as Salome<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span>
+now made, startled even Herod himself: we read that "the king
+was exceeding sorry; yet for his oath's sake, and for their sakes
+which sat at meat with him, he would not reject her." He therefore
+sent an executioner, who cut off John the Baptist's head in
+the prison, and brought it to Salome, who gave it to her mother.
+This history teaches us many things: first, although it is the
+duty of children to obey their Parents, they must obey God before
+them: thus, if Parents are unhappily so wicked as to tell their
+children to do anything that God has forbidden, they must please
+God rather than their Parents. Children should, be very thankful
+when they have Parents who will never wish them to break the
+Lord's commandments. Another thing we learn is, to be careful
+how we make promises. A solemn promise once made ought to be
+kept, however inconvenient it may be to keep it; and therefore
+we should never promise positively to do anything, unless we are
+quite sure that we can do it. But though it is displeasing to God
+that an oath should be broken, it is still more displeasing to Him
+that it should be kept, when it can only be done by committing
+some positive act of sin. Herod made a rash oath, and to keep
+it, he was guilty of the murder of a good and holy man.</p>
+
+<p>Although Herod was angry with John, he had a high opinion
+of his holiness and goodness, and would not willingly have put
+him to death: but amongst men it was considered shameful to
+break an oath; and Herod, caring more for the praise of men than
+the praise of God, sacrificed John the Baptist at the request of a
+bad woman.</p>
+
+<p>When the disciples of John heard of their master's death,
+they came to the prison, and took up his body and laid it in a
+tomb, and went and told Jesus.</p>
+
+<p>After this, Herod heard of the fame of Jesus, and of all the
+wonderful things that He had done, and he was greatly troubled,
+and knew not what to think. Some people said, "That John
+was risen from the dead;" others, "That Elias, who was expected
+to come before the Messiah, had appeared;" and others, "That
+one of the old prophets was risen again." Amongst these different
+opinions, Herod was greatly perplexed: like most of the Jews of
+high rank, Herod belonged to the sect of the Sadducees, who
+denied that the body would rise again, or the soul live for ever.
+He would not, therefore, willingly allow the possibility of John
+the Baptist having returned to life; but his fears got the better
+of his opinions. His conscience told him that he had done<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span>
+wickedly in putting to death a true servant of God, and therefore,
+when he heard that there was One going about the country
+working miracles, he feared that John had returned to life, armed
+with power to punish all who had ill-treated him.</p>
+
+<p>Herod, disturbed by all he heard of Jesus, questioned his
+servants who told him these things, and said, "John have I
+beheaded; but who is this of whom I hear such things?" He
+could get no satisfactory answer, and his guilty conscience drove
+him to the conclusion, "It is John whom I beheaded; he is
+risen from the dead, and therefore mighty works do shew forth
+themselves in him." "And he desired to see Jesus." Herod's
+desire to see Jesus, does not appear to have been gratified until
+just before our Lord's death; and then the king derived no
+profit from the interview. Herod had had plenty of opportunities
+for learning the truths of the Gospel from John the Baptist.
+He would not make use of them. Our Lord has told us, that if
+we do not make a good use of all the opportunities given to us,
+He will take from us the blessings we will not use. In our
+country, the young are blessed with innumerable opportunities of
+learning their duty to God: make a proper use of them, and do
+not force the Lord to take them away, and leave you in wilful
+ignorance and sin.</p>
+
+<p>The Feast of the Passover was now drawing near: the second
+Passover which had occurred, since our Saviour had entered on
+his public work. For this Feast, our Lord went up to Jerusalem;
+and on His way, He fed 5,000 people with five loaves and two
+small fishes; and after they had all eaten as much as they wanted,
+pieces enough were left to fill twelve baskets; although the whole
+quantity of loaves and fishes, if they had at first been broken into
+pieces, could not probably have filled one of these baskets. In
+working this miracle, Jesus taught us never to waste anything;
+he said, "Gather up the fragments that remain, that nothing be
+lost." Let us remember that many things that we do not want,
+may be useful to others, and that nothing should be wasted.
+Children should be careful not to ask for more food than they are
+sure they can eat, for that is wasteful.</p>
+
+<p>The people, who had been fed in such a wonderful manner,
+now said, "This is of a truth that prophet that should come into
+the world": meaning the Messiah, spoken of by all the prophets,
+and whose coming was expected about this time. Having come
+to this conclusion, the people, according to their mistaken ideas,<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span>
+that the Messiah was to be an earthly sovereign and conqueror,
+determined to make Him king over the land of Judæa. But
+Jesus desired only to rule the hearts of men; "When, therefore,
+he perceived that they would come and take him by force to
+make him a king," He sent His disciples by ship unto Bethsaida,
+and having dismissed the multitude, He went up into a mountain
+alone to pray.</p>
+
+<p>A storm of wind overtook the disciples in the midst of the
+lake, and then it was that Jesus went to them, walking on the
+sea. If the faith of the disciples had been strong, they would
+have felt that it was as easy for Jesus to walk on the water, as to
+work any other miracle; but they could not believe it was Him,
+and "they cried out for fear." The Lord, in His mercy, spake
+straightway unto them, saying, "Be of good cheer; it is I; be
+not afraid." "And Peter answered, and said, Lord, if it be thou,
+bid me come unto thee on the water. And He said, Come."
+Peter at once obeyed; but his faith was not strong enough to
+carry him through this trial: for a little while he walked on the
+water to go to Jesus, but when he found himself in the midst of
+raging waves, with a boisterous wind howling around him, his
+faith failed, and he was afraid. But he had not forgotten where
+to look for help; and finding himself beginning to sink, he cried
+out earnestly, "Lord, save me." Immediately Jesus stretched
+forth his hand, and caught him, and said, "Oh thou of little faith,
+wherefore didst thou doubt?&mdash;why didst thou doubt my power
+and my will to save thee?" No sooner had Jesus with Peter come
+into the ship, than the storm ceased, and immediately the ship
+was at the land whither they went. They were sore amazed: but
+"they came and worshipped Him saying, Of a truth thou art the
+Son of God."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XVIII_THE_WOMAN_OF_TYRE" id="Chapter_XVIII_THE_WOMAN_OF_TYRE"></a><span class="smcap">Chapter XVIII.</span>&mdash;THE WOMAN OF TYRE.</h2>
+
+<p class="noindent"><span class="smcap">In</span> the land of Gennesaret again, the people flocked to Jesus to
+be healed of their diseases: and when Jesus returned to Capernaum,
+many followed Him: and the Lord spake to them and
+told them that they only came to Him because they had seen His
+miracles, and more particularly because they had partaken of the
+loaves and fishes; and He warned them, that they had better<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span>
+seek those far greater spiritual blessings, which the Son of Man
+could give them. Many things He said unto them, trying to
+persuade them to believe in Him, as the Messiah the Son of
+God.</p>
+
+<p>What our Lord said, displeased those who were not really
+willing and anxious to be taught their duty, in order to do it: and
+in consequence, many of those who had been reckoned amongst
+His disciples, "went back and walked no more with him. Then
+said Jesus unto the twelve, Will ye also go away?" Peter, in
+the name of the rest, immediately declared his faith in Jesus
+Christ as the Messiah, saying, "Lord to whom shall we go? thou
+hast the words of eternal life. And we believe and are sure that
+thou art that Christ, the Son of the living God." Believing this,
+Peter declared that whatever happened, they would hold fast to
+Him, and obey Him: let <i>us</i> make the same determination; and
+obey the Word of the Lord, whether it tells us what we <i>like</i> or
+not. Jesus now showed, that He knew the hearts of all men;
+for alluding to Judas He answered, "Have I not chosen you
+twelve, and one of you is a devil?" thus teaching Peter not
+to be too hasty in answering for other men, since even in so small
+a number as the twelve, there was one whose heart was not really
+devoted to Him.</p>
+
+<p>The Pharisees with certain of the Scribes came together unto
+Jesus, and blamed Him for not observing all the "traditions of
+the elders." Then Jesus explained to the Pharisees, that all their
+washings and outward performances could never please God,
+unless they also loved and served Him, and put away all their sins.</p>
+
+<p>In one of those journeys which Jesus was constantly taking,
+He went to that part of the country bordering on Tyre and Sidon.
+Here a poor woman, a Gentile, came to Him, and prayed Him to
+heal her daughter, who had an unclean spirit. This woman, living
+on the borders of the land of Judæa, had doubtless heard that the
+Messiah was expected; and she was certainly convinced that
+Jesus was that Messiah, and that He had power even to cast out
+devils. This poor woman now came to Jesus, and cried, "Have
+mercy on me, O Lord, Thou Son of David; my daughter is grievously
+vexed with a devil." At first Jesus took no notice of her,
+and answered her not a word. The poor woman continued her
+supplications, but still in vain; this greatly surprised the disciples,
+who were used to see their heavenly Master listening to the
+prayers of all who were in distress: they were grieved also for<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span>
+this poor creature, who followed them, crying out for mercy; and
+therefore they begged their Lord to "send her away," that is, to
+grant her petition, that she might go away in peace. Jesus
+answered, "I am not sent but unto the lost sheep of the house of
+Israel." The benefits of Christ's teaching and miracles, were at
+first to be offered to the Jews, the chosen people of God; and
+this woman, being a Gentile, had no claim to share them. The
+whole nation of the Jews, scattered without any ruler or shepherd,
+might well be called "lost sheep"&mdash;sheep who had strayed from
+their Shepherd, even from God, and who must be lost unless they
+were brought back to Him. The Scriptures often speak of the
+people of God, as his sheep: and sinners are compared to sheep,
+who, instead of following their shepherd, have gone astray. In
+the Confession, which forms part of our Morning Service, we say,
+"We have erred and strayed from Thy ways like lost sheep." In
+the East, sheep were not driven by the shepherd as with us, but
+followed him: remembering this fact will be a help towards
+understanding many passages of Scripture, especially some in the
+Gospel written by St. John. The poor woman continued to implore
+mercy; and coming nearer to the Lord, "She fell down and worshipped
+him, saying, Lord, help me!" Jesus now answered, and
+said, "Let the children first be filled; for it is not meet to take
+the children's bread, and to cast it to dogs."</p>
+
+<p>The Jews looked upon every nation except their own as
+"unclean"; and likened them to dogs, which are unclean animals.
+Jesus Himself did not look upon the Gentiles as dogs, but He
+spoke thus to try the faith of the woman, and to show those who
+were about Him, that faith in Him would save Gentiles as well
+as Jews.</p>
+
+<p>The Lord's reply to the Syrophenician woman would have
+disheartened most, and offended many; but she was too much in
+earnest to be repulsed easily: she was quite willing to own that
+the Gentiles were not <i>worthy</i> to be looked upon, as in any way
+equal to the children of Israel, God's peculiar people: she knew
+she had no <i>claim</i> to the mercy of the Lord; but still, hoping to
+share it, she reminded Jesus, that even the dogs were allowed
+to pick up the crumbs which their masters did not need: she
+believed that in Jesus there were help and mercy for every living
+creature, and that He could heal the Gentiles, without taking any
+blessing from the Jews; therefore, she at once answered, "Truth,
+Lord: yet the dogs under the table eat of the children's crumbs."<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span>
+Jesus was no longer silent: pleased with her faith, He said aloud,
+"O woman, great is thy faith: for this saying, be it unto thee
+even as thou wilt: go thy way: the devil is gone out of thy
+daughter." Even as He spake the words, the unclean spirit was
+cast out: "And her daughter was made whole from that very
+hour;" so that when the mother, who at once went home, "was
+come to her house, she found the devil gone out, and her daughter
+laid upon the bed."</p>
+
+<p>This poor Gentile woman is an example to us, to go on praying
+earnestly to God, although He may see fit not at once to
+grant our petitions. When we know that we are asking right
+and proper things, we must pray on in faith, and wait patiently.
+We should pray that the Devil, and all the bad feelings and
+thoughts he puts into our hearts, may be cast out of us, and of
+those we love. For this we must go on praying earnestly: Jesus
+granted the prayer of the Syrophenician woman because of her
+faith; and if we have faith like hers, He will most certainly
+answer our prayers: but we must watch and fight, as well as
+pray: for, if we encourage the Devil to abide in our hearts, we
+cannot expect that the Lord will cast him out.</p>
+
+<p>After this miracle, Jesus, "departing from the coasts of Tyre
+and Sidon, came unto the Sea of Galilee, through the midst of the
+coasts of Decapolis." Here we are told, that He cured one who
+was deaf and had an impediment in his speech, and that "great
+multitudes came unto him, having with them those that were
+lame, blind, dumb, maimed, and many others, and cast them
+down at Jesus's feet; and he healed them: insomuch that the
+multitude wondered, when they saw the dumb to speak, the
+maimed to be whole, the lame to walk, and the blind to see: and
+they glorified the God of Israel." They glorified and praised God
+with their words, because of the wonderful things they had seen;
+but few of them, it is to be feared, glorified Him in their hearts,
+by becoming His disciples.</p>
+
+<p>At this time, Jesus, having compassion upon the multitude,
+who had been with him for three days, listening to His words, and
+were now faint for want of food, fed 4,000 men, besides women
+and children, with seven loaves and a few little fishes: this time,
+seven baskets were filled with the pieces left, after everybody was
+satisfied.</p>
+
+<p>Soon after the feeding of this multitude, Jesus "entered into
+a ship with his disciples, and came into the coast of Magdala,<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span>
+into the parts of Dalmanutha," to the S.E. of the Sea of Tiberias.
+"And when his disciples were come to the other side, they had
+forgotten to take bread, neither had they in the ship with them
+more than one loaf." Jesus, who lost no opportunity of impressing
+His lessons on His disciples, now "said unto them, Take
+heed and beware of the leaven of the Pharisees, and of the
+Sadducees, and of the leaven of Herod." By leaven, our Saviour
+here means the doctrines and opinions taught by the Pharisees
+and Sadducees; doctrines very different from His, for they looked
+upon religion as consisting mostly in outward forms and ceremonies;
+whilst, in their hearts, they indulged all manner of
+evil passions. Jesus desired to teach His disciples, that, if
+they in any way followed the doctrines of the Pharisees or
+Sadducees, they would soon become quite unfit to be His disciples;
+just as leaven quite alters the nature of the dough with
+which it is mixed. At first, the disciples did not understand
+their Lord's meaning, and thought that He was reproving them
+for having forgotten to bring any bread with them. But Jesus
+reproved them for their want of faith, in being uneasy about a
+supply of needful food, after seeing the miracle worked with
+seven loaves and a few small fishes: and he said, "How is it
+that ye do not understand, that I spake it not to you concerning
+bread? Then understood they how that he bade them not beware
+of the leaven of bread, but of the doctrine of the Pharisees and
+of the Sadducees."</p>
+
+<p>Jesus then cometh to Bethsaida, where he healed a blind man;
+not all at once, but first allowing him to see objects indistinctly,
+and then restoring his sight, so that he saw all things clearly.
+What happened in the case of this man's bodily sight, happens
+generally as regards our spiritual sight, that is, our understanding
+of spiritual things. Even in common learning, we do not all at
+once acquire knowledge; it comes by little and little, as we strive
+to gain it. So our understanding of things spiritual is a gradual
+work, carried on in our mind, by the Holy Spirit working <i>with</i>
+us; but we must work, and strive, and pray, that we may grow
+wise unto salvation.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span></p>
+
+<h2><a name="Chapter_XIX_THE_TRANSFIGURATION" id="Chapter_XIX_THE_TRANSFIGURATION"></a><span class="smcap">Chapter XIX.</span>&mdash;THE TRANSFIGURATION.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> Jesus went out, and his disciples, into the towns of
+Cæsarea Philippi:" that is, into the country and towns round
+about Cæsarea Philippi, a town some miles to the north of the
+Sea of Galilee. The name of this city had been Paneus; but
+Philip, governor of that part of the country, repaired and
+beautified its houses and other buildings, and added more, so
+making quite a new and large city, which he called Cæsarea, in
+honour of Tiberius Cæsar, who became Emperor of Rome about
+fourteen years after the birth of Jesus Christ. There was another
+town called Cæsarea, on the Mediterranean Sea; and to distinguish
+between the two, that which Philip had beautified was called
+Cæsarea Philippi. Like most of the flourishing cities mentioned
+in the Bible, Cæsarea Philippi has been completely destroyed;
+and amongst its ruins there is a little village, consisting of twenty
+miserable huts, inhabited by Mahometans, for the Holy Land now
+belongs to the Turks, who are not Christians.</p>
+
+<p>This little village is called Paneas or Baniass. The walls of the
+great city can be distinctly traced. Whilst they were on this
+journey, Jesus "asked his disciples, Whom do men say that I,
+the Son of man, am?" They told Him that some thought Him
+John the Baptist; others, that He was Elias; others, that He was
+Jeremias, or some other of the old prophets, risen again from the
+dead. Jesus then put the still more important question, "But
+whom say ye that I am? And Simon Peter answered and said,
+Thou art the Christ, the Son of the living God."</p>
+
+<p>The Apostles were thoroughly convinced by all that they
+had seen and heard, that Jesus was indeed the expected
+Messiah. No doubt they had often talked over the matter
+together, and now, in the name of all the rest, Peter, always
+first and foremost when anything was to be done, declared most
+positively and unhesitatingly their belief in Jesus, as being at
+once God and Man. Jesus then pronounced Peter to be blessed
+in having such faith. Then He told him, that the fact of His
+being the true Messiah was the rock upon which His Church was
+to be built: that is, that it was only by depending and resting
+upon this truth that men could become his followers, and form
+a Church. Jesus also told Peter, that He would give unto him<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span>
+the keys of the kingdom of heaven: and power to unbind or
+unloose. By which He seems to have meant, that Peter would
+have power to open the way for the Gentiles to join the Church
+of Christ; and that he should have power to declare how far the
+Laws of Moses must be kept or dispensed with; that is, what
+things were lawful or unlawful.</p>
+
+<p>After the disciples had declared, through the mouth of Peter,
+their firm belief that Jesus was indeed the Messiah, He began to
+speak to them of His sufferings and death; but the Apostles
+could not easily give up the idea held by the Jews in general,
+that the Messiah was to establish a kingdom upon earth; and
+Peter therefore expressed his belief, that such terrible things
+could not happen to the Lord. For this, Peter was severely
+blamed by Jesus, who told him, that by objecting to the way
+appointed by God for the salvation of man, He was in reality
+doing Satan's work, and was an "offence" or hindrance in his
+Master's way.</p>
+
+<p>At this same time Jesus taught those around Him the duty
+of self-denial; the necessity of giving up everything we most
+value, and bearing any pain or trouble, rather than do the least
+thing contrary to the Will of God. He said, "If any man will come
+after me," to be my disciple, "let him deny himself" the indulgence
+of his own will, "and take up his cross daily"; bearing
+cheerfully all those daily troubles and anxieties which may be called
+crosses, and "follow me"; follow in all things my example, for I
+came not to please myself, but to do the Will of God. Jesus
+also impressed upon them the fact, that the soul was of infinitely
+more value than the perishing body, and that our first object
+must be to secure the salvation of our souls, at any cost, for
+"what" (said He) "shall it profit a man, if he shall gain the
+whole world, and lose his own soul?"</p>
+
+<p>About a week after this, what is called the "Transfiguration"
+took place. St. Matthew, St. Mark, and St. Luke all give an
+account of this event: the place where it occurred was probably
+Mount Tabor, which lies a little to the S.W. of the Lake of
+Galilee: into this mountain Jesus went up, taking with Him
+Peter, and James, and John his brother.</p>
+
+<p>The brief account of the Transfiguration is, that whilst Jesus
+was praying in the Mount, the disciples fell asleep: suddenly,
+when they awoke, they saw a wonderful and glorious sight&mdash;"Jesus
+was transfigured before them": that is, His appearance<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span>
+was entirely changed; "his face did shine as the sun," and "his
+raiment became shining," "exceeding white," and "glistening."
+Nor was He alone; for "behold, there talked with him two men,
+which were Moses and Elias; who appeared in glory, and spake
+of his decease which he should accomplish in Jerusalem." All
+that the three disciples now heard, should have convinced them
+that Jesus must indeed die, and that His death would give the
+very strongest proof of his being really the Son of God, the
+promised Messiah. The disciples would further learn, that
+everything which Moses and the prophets (represented by Elijah)
+had taught, was intended to prepare the Jews to believe in Jesus,
+and follow Him.</p>
+
+<p>Peter, dazzled and confused at the wonderful scene before
+him, exclaimed, "Lord, it is good for us to be here; if thou wilt
+let us make here three tabernacles; one for thee, and one for
+Moses, and one for Elias." Peter seems to have had an idea, that
+Moses and Elijah had returned to remain on earth; and that if
+three tents were set up, they might abide with Jesus in the
+Mount, where he and the other disciples might be constantly
+with them. But as we read, "He wist not what to say, for they
+were sore afraid." Whilst Peter yet spake, an answer came;
+"a bright cloud overshadowed them," "and they feared as they
+entered into the cloud;" "and behold a voice out of the cloud,
+which said, This is my beloved Son, in whom I am well pleased;
+hear ye him." And when the disciples heard it, knowing it to
+be the voice of God, "they were sore afraid, and fell on their
+face." "And when the voice was past, Jesus, was found alone;"
+"and he came and touched the disciples, and said, Arise, and be
+not afraid. And when they had lifted up their eyes, they saw no
+man save Jesus only." Moses and Elias had disappeared; whilst
+the voice of God had plainly declared, that as the people of God
+had hitherto obeyed Moses and the prophets, they were in future
+to look to Jesus only, the Messiah of Whom Moses and the
+prophets did write. The old dispensation of the Law had passed
+away; but the new dispensation of the Gospel had taken its
+place, and would last for ever.</p>
+
+<p>That the Law of Moses, even as regarded ceremonial
+observances, should ever be abolished or done away with,
+was what the Jews could not or would not believe. Even
+many years after the Resurrection of Jesus, we read, that
+many thousand Jews who believed in Christ were also zealous for<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span>
+the Law, that it should still be observed. It was not, therefore,
+at this time suitable to speak to the Jews in general of the
+abolition of the Law of Moses; and therefore as Jesus came down
+from the mountain with His disciples, He "charged them, saying,
+Tell the vision to no man, until the Son of man be risen from
+the dead." "And they kept it close, and told no man in those
+days any of those things which they had seen:" "questioning
+one with another what the rising from the dead should mean."
+It was at this time, that in answer to a question from His disciples,
+whose thoughts were naturally full of what they had just seen,
+Jesus told them that the Elias spoken of by the prophets, as
+coming to prepare the way before Him, was not Elijah himself,
+as many supposed, but John the Baptist, who had already been
+put to death; and that the Son of man must in like manner
+suffer death.</p>
+
+<p>When Jesus was come down from the mount, He found the
+disciples, who had not accompanied Him, surrounded by a great
+crowd, and the Scribes questioning, or disputing with them. A
+man, whose only child was possessed of an evil spirit, had brought
+him to the disciples, begging them to cast out the devil; "but
+they could not." This failure of the Apostles gave the Scribes
+an opportunity of trying to persuade the people, that the power
+of Jesus was not so great as His disciples taught; and most likely
+what they said made the poor father doubt the power of Jesus,
+in whose name he had expected the Apostles to heal his son.
+When Jesus heard all that had passed, He lamented the perverse
+want of faith, which prevented men from believing in Him.
+Then He said to the man, "Bring thy son hither." Even whilst
+He was coming, the Devil gave a proof of his power over this
+poor child; and still more to convince all who stood round, that
+the boy really was possessed by a devil, and could not be cured
+by any human means, Jesus asked his father some questions on
+the subject: He then told the poor man, that if he could really
+and truly believe, there was nothing too difficult for God to do.
+The father did believe; but fearing that his faith was weak, and
+that he had sinned in allowing the Scribes to raise a doubt in his
+mind, he "cried out, and said with tears, Lord, I believe; help
+thou mine unbelief!" This was enough, and "the child was
+cured from that very hour."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span></p>
+
+<h2><a name="Chapter_XX_JESUS_GOES_TO_THE_FEAST_OF" id="Chapter_XX_JESUS_GOES_TO_THE_FEAST_OF"></a><span class="smcap">Chapter XX.</span>&mdash;JESUS GOES TO THE FEAST OF
+TABERNACLES.</h2>
+
+<p class="noindent"><span class="smcap">When</span> the disciples were alone with their Master, after the
+miracle of casting the devil out of the child, they naturally asked,
+Why, as He had given them authority to cast out evil spirits,
+they had not in this case been able to do so? Jesus told them
+plainly, that it was because their faith was weak; for that no
+miracle would be too hard for them if they had a lively and
+increasing faith, or "faith as a grain of mustard seed." This
+was an expression in common use amongst the Jews, to signify
+something very <i>very</i> small, because the mustard seed was the
+least of all seeds. But when sown in the ground, the plant grows
+from it quickly, and spreads in every direction, so as to become
+quite a large plant: and thus it was very properly compared to
+faith, which should always be increasing and growing stronger.
+Jesus ended by reminding His disciples that, though He had
+given them permission to work miracles, they would not have
+power to do so, unless they prayed earnestly for it, and tried to
+lead holy lives.</p>
+
+<p>After this, Jesus and His disciples passed through Galilee,
+on their way to Capernaum. Again He spake to them of His
+sufferings, His death, and His rising again on the third day.
+Still they did not understand: they were exceedingly sorry to
+hear of such things as likely to befall their beloved Master, but
+they did not like to ask any questions on the subject. How
+little they yet understood the real nature of Christ's kingdom is
+plain; for at this time "there arose a reasoning (or disputing)
+among them, which of them should be greatest": as if they still
+expected Jesus to be a king on earth, and appoint them to
+places of trust and honour under Him.</p>
+
+<p>When they were come to Capernaum, they, whose business
+it was to collect the tribute-money for the service of the temple,
+"came to Peter, and said, Doth not your Master pay tribute?
+He saith, Yes." Jesus afterwards showed Peter, that He, being
+the Son of God, was <i>not</i> called upon to pay this tribute; for that
+earthly kings do not take tribute from their own children, but
+only of their subjects, or of strangers. Jesus, however, would
+not give the Jews any pretence for saying, that He taught His<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span>
+disciples to be careless about the temple and its worship, or to
+disobey the laws of the country; and therefore He now worked
+a miracle, to provide the tribute-money required from Him and
+His disciples.</p>
+
+<p>When they were quietly in a house together, Jesus spake to
+the disciples about their dispute by the way, as to who should
+be greatest; and told them that all who wished to be really and
+truly His disciples and followers must be humble and meek and
+obedient, as little children <i>ought</i> to be.</p>
+
+<p>Many other things Jesus taught His disciples: and He told
+them a parable (Matt. xviii. 13), to show us, that if we wish God
+to forgive us our sins, we must be always willing to forgive those
+who have offended against us.</p>
+
+<p>After these things, Jesus chose out from those disciples who
+constantly followed Him seventy persons; and desired them to
+go two and two together, and enter into the cities which He
+meant by and by to visit, and prepare the people to listen to
+Him. These seventy were disciples, but none of them were
+Apostles: all the Apostles were disciples, and are generally so
+called in Scripture; but all the disciples were not, of course,
+Apostles. To these seventy, Jesus gave many directions as to
+what they were to do and teach.</p>
+
+<p>Jesus was at this time in Galilee; but as the time for keeping
+the Feast of Tabernacles was drawing near, the brethren, or rather
+near kinsmen of Jesus, begged Him to go into Judæa, and let all
+the people, who would then be assembled in Jerusalem, see His
+works. They said, "If thou do these things, show thyself unto
+the world. For neither did his brethren believe in him." To
+a certain degree, His kinsmen did believe in Jesus; but like the
+Jews in general, they expected that the Messiah would be great
+and powerful upon earth, publicly acknowledged and worshipped
+by all nations: and when they saw Jesus in such very different
+circumstances, they had not faith enough to feel quite sure that
+He was indeed the Messiah: they therefore wanted Him to take
+this opportunity to make Himself known, by working miracles at
+Jerusalem: this open display of His power would, they thought,
+strengthen the faith of all who were already His disciples, and
+force the great men among the Jews, as well as all the strangers
+collected together, to acknowledge Him as the Messiah.</p>
+
+<p>Jesus, who in all things sought only to do His Father's will,
+told those who wished Him to go up at once to the Feast of<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span>
+Tabernacles that it was not yet time for Him to do so: that,
+instead of receiving Him as the Messiah, worldly men, who
+thought but little of God, would all be against Him, because He
+showed them their sinfulness. But He told His brethren, and
+those about Him, to "go up unto this feast." After they were
+gone, our Lord followed them, privately taking His journey
+through the country on the other side of the Jordan. Again the
+people resorted unto Him, and He taught them as He was wont:
+"and great multitudes followed him, and he healed them there."
+It is likely that the Jews, expecting Jesus to go up to this feast,
+had laid some plot for taking Him on His way: but it was not
+yet time for Him to lay down His life, and therefore He thus
+avoided the danger; setting us an example, not to run unnecessarily
+into danger, when we can avoid doing so without neglecting
+any duty.</p>
+
+<p>Meantime, the Jews assembled at Jerusalem for the Feast of
+Tabernacles, seem to have been disappointed at not seeing Jesus
+there; and enquired, "Where is he?" And "there was much
+murmuring among the people concerning him: for some said,
+He is a good man: others said, Nay; but he deceiveth the people.
+Howbeit no man spake openly of him, for fear of the Jews." The
+people had seen His miracles, and heard His teaching; but all
+that they knew of His condition in life was so unlike what they
+had expected of the Messiah, that they could not make up their
+minds to acknowledge Him as the Son of God. They could not
+understand all He said, for He spake of spiritual things,&mdash;things
+belonging to the kingdom of heaven, which can be understood
+only by those who give their whole heart to God. Some of these
+people, seeing His holiness, allowed that He was a good man.
+Others objected to His being called "good," because He tried
+to make people acknowledge Him as the Messiah, which, according
+to their ideas, was deceiving the people. But even those
+who were most inclined to believe in Him, dared not speak
+openly in His favour, for fear of displeasing the Jewish rulers,
+who were violently opposed to Him.</p>
+
+<p>The Feast of Tabernacles lasted for eight days; and in the
+middle of it Jesus arrived in Jerusalem, and immediately "went
+up into the temple, and taught." His teaching greatly astonished
+all the learned men, who knew that He had never been taught in
+any of the schools of the Scribes; and they wondered how He
+could know so much of the books of the Law and of the Pro<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span>phets.
+Jesus told them plainly, that what He taught He had
+learnt not from man, but from God Himself; and He further
+said, that if any man were really desirous to do the Will of God,
+he would be enabled to believe that all He taught was true.
+Other things He said; but though His teaching might incline
+some of the people to believe, they had got some idea that, when
+the Messiah came, nothing would be known of His parents; and
+therefore they settled that it was impossible He could be that
+Messiah. "We know this man whence he is; but when Christ
+cometh, no man knoweth whence he is." Jesus tried to show
+them that they were in error; for though they knew where He
+was born, as man, and who His earthly parents were, this should
+not prevent their believing that He was indeed sent by God, and
+had another nature and being, of which they knew nothing.
+"Many of the people believed on him, and said, When Christ
+cometh, will he do more miracles than these which this man hath
+done?" They doubted whether any one could do <i>more</i> than
+Jesus had done: if not, then the only reasonable conclusion
+would be, that He <i>must</i>, indeed, be the Christ, the promised
+Messiah.</p>
+
+<p>The Rulers of the Jews heard of these things said by the
+people, and they would gladly have prevented His speaking any
+more to them: and they sent officers to take Him: but in vain,
+for the time appointed for His death was not yet come, and
+therefore the Lord kept Him in safety, and would allow no man
+to hurt Him. Moreover, Jesus plainly told them, that He should
+remain in the world a little longer, because it was the Will of
+His Father that He should do so; and that then He should go
+back to His Father, who had sent Him from heaven to preach
+the Gospel upon earth. But the Jews did not understand His
+meaning; and when He said, "Ye shall seek me, and shall not
+find me; and where I am, thither ye cannot come," they said one
+to another, "Whither will he go, that we shall not find him?"
+"What manner of saying is this that He said?"</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXI_RETURN_OF_THE_SEVENTY" id="Chapter_XXI_RETURN_OF_THE_SEVENTY"></a><span class="smcap">Chapter XXI.</span>&mdash;RETURN OF THE SEVENTY.</h2>
+
+<p class="noindent"><span class="smcap">"In</span> the last day, that great day of the feast," when there was
+a holy convocation, or assembling of the people, Jesus stood up,<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span>
+and invited all men to believe in Him, and receive the gift of
+the Holy Spirit, which He compared to "living water"&mdash;water
+that would wash away all their sins, and give life and strength
+to their souls: just as a good drink of pure water, given to a man
+who is fainting with fatigue and thirst, will revive him, and give
+him fresh strength and spirit for his work.</p>
+
+<p>Again was there "a division among the people because of
+him": some said, "Of a truth, this is the Prophet"; others, more
+plainly, "This is the Christ"; whilst others, influenced by their
+false ideas, asked, "Shall Christ come out of Galilee? Hath not
+the Scripture said, That Christ cometh of the seed of David, and
+out of the town of Bethlehem, where David was?"</p>
+
+<p>They were right; the Scriptures did say so: but had the people
+with an earnest desire endeavoured to learn the truth, they would
+have found that in Jesus, these words of Scripture were fulfilled,
+although Nazareth, in Galilee, had accidentally been His dwelling-place.</p>
+
+<p>Again, the Chief Priests and Pharisees, fearing His influence
+with the people, sent out officers to take Jesus; and when these
+returned without Him, they were asked, "Why have ye not
+brought him?" The officers, though sent out for that very
+purpose, could not bring themselves to lay violent hands on one
+to whom they had listened with astonishment; and they now
+answered, as their reason for not having brought Him in as
+a prisoner, "Never man spake like this man." The Pharisees,
+in their wilful blindness and hardness of heart, reproached the
+officers for being also "deceived," as they called it; and reminded
+them that none of the rulers, or learned men, had believed in
+Jesus, and that as to the people, they were ignorant; adding the
+most unwarrantable assertion, "This people, who knoweth not
+the Law, are cursed."</p>
+
+<p>The Pharisees, who were very proud of their own knowledge,
+not only despised all who were unlearned, but believed that <i>only</i>
+the learned would enjoy happiness after death, whilst the ignorant
+would be miserable. They mistook knowledge for religion. But
+the Gospel teaches a very different lesson; worldly knowledge is
+good and useful, and those who have the means, do well to acquire
+it; but it cannot take a man to heaven, nor will ignorance of it,
+keep any man <i>out</i> of heaven. A knowledge of our own sinfulness,
+of the Salvation brought by Jesus, and a consequent endeavour
+to please Him in all things, is the only knowledge that is really<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span>
+necessary as far as our Souls are concerned. Without <i>this</i> knowledge,
+the most learned man can never gain admittance into
+heaven; with it, the most ignorant will be received into the
+kingdom of God.</p>
+
+<p>One of the councillors present on this occasion was Nicodemus,
+who, being a believer, had come to Jesus secretly, in the
+night, for fear of the Jews: he now ventured to speak in behalf
+of Jesus, showing that it was not according to their Law to
+condemn any one as teaching what was wrong, or untrue, until
+they had heard what he had to say for himself. His words had
+no effect but to make the other members of the council ask him,
+"Art thou also of Galilee?"&mdash;that is, art thou one of those who
+have the folly to believe in this Galilean. "Search and look"
+in the Scriptures, for they will show that "out of Galilee ariseth
+no prophet."</p>
+
+<p>Nothing more was at this time said or done, and the Pharisees
+probably broke up the council in anger, vexed at not having
+got Jesus into their power. "Every man went unto his own
+house."</p>
+
+<p>Jesus now went unto the Mount of Olives, or Mount Olivet,
+where He doubtless passed part of the night in prayer. This
+Mount rose about half a mile east of Jerusalem, and the brook
+Kedron ran between it and the city. It took its name from the
+number of Olive trees which grew upon it; they were cultivated
+for the purpose of extracting oil from the fruit. On this Mount
+there were several villages: Bethphage was on that side farthest
+from Jerusalem; and on the side nearest to the city, stood the
+village of Gethsemane. The word Gethsemane means "the place
+of oil presses"; which shows that the people of the village were
+occupied in squeezing the oil out of the olives that were brought
+down from other parts of the Mount. It was up the Mount of
+Olives that King David went weeping, when the rebellion of
+Absalom had forced him to quit Jerusalem.</p>
+
+<p>After spending the night on the Mount of Olives, or in one
+of its villages, Jesus, early in the morning, "came again into the
+temple, and all the people came unto him; and he sat down and
+taught them."</p>
+
+<p>The Scribes and Pharisees, always trying to find some cause
+of complaint against Him, now brought a woman who had committed
+a sin, for which the Law of Moses pronounced death to
+be the punishment: they now asked Jesus, whether this woman<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span>
+should be stoned or not. If Jesus condemned the woman to
+death, they could accuse Him to the Romans of trespassing upon
+their authority: if He acquitted the woman, they could hold
+Him up to the people as acting contrary to the Jewish Law.</p>
+
+<p>But Jesus knew the wickedness of their hearts, and that in the
+sight of God, their guilt was as great, if not greater, than that of
+this woman; therefore He gave them no answer, but "He that is
+without sin among you, let him first cast a stone at her. And
+they which heard it, being convicted by their own conscience,
+went out one by one." None of these Scribes or Pharisees could
+dare to pronounce themselves free from sin, therefore they all
+retired. Then Jesus dismissed the woman with the warning,
+"Go, and sin no more."</p>
+
+<p>At this time, Jesus spake many things to all who came into
+the temple to hear Him. He spake to them of His death: He
+told them that if they were really the children of Abraham,
+spiritually as well as by natural descent, they would do the works
+of Abraham: and that if God were their Father, as they pretended,
+they would love Him, who was the Son of God; but
+that they were, in fact, the children of the Devil, who was a liar
+from the beginning. During these discourses, "many believed
+on him"; but many others would gladly have "laid hands on
+him": and when at length, in answer to their questions, Jesus
+declared unto them, "Verily, verily, I say unto you, Before
+Abraham was, I am," their rage could no longer be repressed:
+"then took they up stones to cast at him": but "his hour was
+not yet come" to die, and therefore "Jesus hid himself, and went
+out of the temple, going through the midst of them, and so passed
+by," disappointing the malice of His enemies.</p>
+
+<p>After this, the seventy disciples, whom Jesus had sent out to
+preach and to teach in the different cities, "returned again with
+joy, saying, Lord, even the devils are subject unto us through thy
+name." He then told them, that this need not surprise them,
+since God had begun to destroy the power of Satan: and He
+also told them, that they had a far greater cause for joy than the
+subjection of evil spirits; even that they had been chosen to be
+the servants and children of God, and were thereby set in the
+way that would, if they walked steadily in it, bring them to
+everlasting life.</p>
+
+<p>The parable of the Good Samaritan was now told by Jesus
+to one of the Scribes, or Lawyers, who came and asked Him a<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span>
+question: not from any real desire to learn, but from a wish to
+make our Lord say something that he could find fault with. To
+his question, "Master, what shall I do to inherit eternal life?" he
+expected that Jesus would make an answer not quite agreeing
+with the Law of Moses: but our Lord at once showed him that
+His teaching was the same as that of Moses; for He asked him,
+"What is written in the Law? How readest thou?" "And he
+answering, said, Thou shalt love the Lord thy God with all thy
+heart, and with all thy soul, and with all thy strength, and with
+all thy mind; and thy neighbour as thyself." These words, taken
+from the Books of Deuteronomy and Leviticus, were repeated twice
+every day in the synagogue service, as a short statement of all
+that the Law was intended to teach; that is, Love to God and
+Man. These same words were written on some of the Phylacteries,
+or strips of parchment which the Jews wore on their
+foreheads, and on the left wrist. Most likely, the Lawyer who
+questioned Jesus had these very words written on his Phylactery;
+and that Jesus pointed to the words when He asked, "How
+readest thou?" The Gospel, as well as the Law, teaches us to
+love God and Man; and shows us, that those who really and
+truly do so are sure to find favour with God, who can alone admit
+us to eternal life. The Scribe's answer was right, under the Gospel
+as well as under the Law: and Jesus therefore replied, "Thou
+hast answered right: this do, and thou shalt live": by obeying
+the words of Moses, he would, through the tidings made known
+by the Gospel, inherit eternal life. May these words be written
+in all our hearts, and may we make them the guide of all our
+actions.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXII_THE_LORDS_PRAYER" id="Chapter_XXII_THE_LORDS_PRAYER"></a><span class="smcap">Chapter XXII.</span>&mdash;THE LORD'S PRAYER.</h2>
+
+<p class="noindent"><span class="smcap">The</span> answer which Jesus gave, as to loving God with all the
+heart, and his neighbour as himself, did not silence the Lawyer: he,
+"willing to justify himself," being anxious to prove that he was
+a just and righteous man, now asked, "Who is my neighbour?"
+The Jews had in many points altered or explained the Law, to
+suit their own feelings and wishes; and they would not look upon
+any man as a neighbour, unless he were of their own religion.</p>
+
+<p>This Lawyer had probably always been kind to his Jewish<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span>
+brethren, and if our Lord had, as he expected, told him that his
+neighbour meant one of his Jewish brethren, he would have been
+able to boast that he had obeyed this command. But very
+different was our Saviour's teaching: instead of giving him a
+direct answer, He in a beautiful parable taught him and us, that
+any fellow creature who needs our help, is our neighbour in the
+sight of God: even though he be an enemy, or one hated, as
+the Jews hated the Samaritans.</p>
+
+<p>The Lawyer could not but own that the Samaritan in the
+parable had best obeyed the commandment of Moses; and in
+answer to the question, "Which now of these three, thinkest
+thou, was neighbour unto him that fell among thieves?" he said,
+"He that showed mercy on him." "Then said Jesus unto him, Go
+and do thou likewise," that is, copy this example; and look upon
+every man that needs your help as a neighbour and brother, whom
+you are to love; and take care that your love is not in word and
+tongue only, but in deed and in truth.</p>
+
+<p>Journeying through the land of Judæa with His disciples,
+Jesus "entered into a certain village"; this was Bethany, on the
+eastern side of the Mount of Olives: "and a certain woman
+named Martha received him into her house. And she had a
+sister called Mary, which also sat at Jesus's feet and heard His word.
+But Martha was cumbered about much serving." Both these
+sisters loved the Lord, though they showed it in a very different
+way: Mary, delighted to have such an opportunity of listening to
+His teaching, sat at His feet to learn all that He might teach
+her; Martha, anxious to show her pleasure at receiving Jesus as
+her guest, appears to have busied herself in preparing a feast in
+His honour. Presently, tired with her exertions, and fearing that
+all might not be ready, "she came to him, and said, Lord, dost
+thou not care that my sister hath left me to serve alone? bid
+her therefore that she help me." But instead of doing this, Jesus
+rebuked Martha for thinking too much of worldly matters, instead
+of giving her mind to the "one thing needful" for the salvation of
+man: that one thing was faith in Jesus as the Son of God; such
+faith, as would produce piety and holiness; and that as Mary had
+chosen that good part, she must not be disturbed, but that Martha
+would do well to follow her example. When, therefore, Martha
+asked that Mary might be bid to help her, "Jesus answered
+and said unto her, Martha, Martha, thou art careful and
+troubled about many things: but one thing is needful: and<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span>
+Mary hath chosen that good part, which shall not be taken
+away from her."</p>
+
+<p>Now, from this little history we should all learn this lesson:
+that though worldly business must be done, and well done, too,
+it must not take up too much of our thoughts and hearts, and so
+make us careless in our religious duties: to please and serve God
+in every way is the one thing needful for us.</p>
+
+<p>On one occasion, when Jesus had been praying, according to
+His constant custom, "when he ceased, one of his disciples said
+unto him, Lord, teach us to pray as John also taught his disciples."
+Jesus then gave them that beautiful prayer, called the Lord's
+Prayer, because the very words of it were dictated by the Lord
+Himself, in whose name we pray unto God, the Father Almighty.
+The Prayer begins by acknowledging God to be "Our Father";
+and these words should ever remind us of two things: that as "our
+Father," all we His children are bound to love and obey Him;
+and, secondly, that we must love all our fellow creatures as brethren,
+seeing that we are all the children of one Heavenly Father.</p>
+
+<p>Next we pray, "Hallowed be Thy Name"; in which words
+we ask that all men everywhere may hallow, or treat as holy, His
+name, His word, His day, and all things that belong to Him.</p>
+
+<p>By "Thy Kingdom come," we ask that all mankind may
+become Christians, and so be brought into the Lord's kingdom
+on earth: also, that we, and all who are Christians, may have the
+kingdom of God in our hearts; that is, may obey, and love, and
+serve Him with all our hearts; so that when we die we may be
+admitted into His glorious kingdom in heaven. Further, we
+pray, that the Will of God may be done by man on earth, as
+perfectly and entirely as it is done by the Angels in heaven. Let
+us remember that the sole object and work of the holy Angels is
+to do the Will of God; and that therefore we, who use this
+prayer, must always try to do the same, and not think of doing
+what will only please ourselves.</p>
+
+<p>The next petition of the Lord's Prayer is, "Give us this day
+our daily bread." By these words we ask for all things which are
+needful both for our souls and bodies: the body needs daily food
+to preserve it in life, and make it strong to do its work; the
+Soul also wants food, to nourish and increase the spiritual life;
+and render it more active in the service of God. The word of
+God, Prayer, religious teaching, all the services of our religion,
+are the food of the Soul; by the proper use of which, the love of<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span>
+God will be more and more shed abroad in our hearts, producing
+the fruit of holy obedience, and devotion to His service.</p>
+
+<p>Next we pray, that God will forgive us our sins, on condition
+that we forgive all those who have sinned against us. When we
+consider how dreadful will be our condition, if God does <i>not</i>
+forgive us, we should be very careful never to indulge angry,
+revengeful feelings against those who have injured us. Nothing
+that man can do to us, can be as bad as what we have done
+against God; and therefore we may well forgive our fellow
+creatures; and we <i>must</i> do so, if we would obtain forgiveness of
+our heavenly Father.</p>
+
+<p>We then ask the Lord not to suffer us to give way to temptation,
+but to keep us from all evil; to keep our bodies in safety,
+and above all to keep our souls from the great evil of sin, from
+the power of our ghostly or spiritual enemy, the Devil, who is
+always watching to do us harm. We end the Lord's Prayer by
+declaring our firm belief, that God is able to do all that we can
+ask or think.</p>
+
+<p>Now we often <i>say</i> the Lord's Prayer with our lips, but do we
+really say it with our hearts, wishing and striving to gain what
+we are asking for? This we should all do; and besides this,
+throughout the day, we must each of us try to <i>do</i> those things
+that we pray may be done. We must each of us try to reverence
+and obey our heavenly Father; to be satisfied with whatever He
+gives us for our bodies; to take every opportunity of feeding our
+souls, by learning all we can about Him, and praying earnestly
+for His grace. We must also try to keep down all angry feelings,
+and be kind to those who are unkind to us; and we must watch
+over ourselves continually, and strive to resist the Devil, and
+practise self-denial, that we may not fall into sin.</p>
+
+<p>The Lord's Prayer teaches us what things we ought to ask of
+God; and we may do so more particularly in our own words;
+God is well pleased when we do so.</p>
+
+<p>After giving His disciples this beautiful form of words, to be
+a model for all their prayers, Jesus exhorted and entreated them
+to pray earnestly for the help of the Holy Spirit: and told them
+to go on praying, and not to be discouraged, because they did not
+immediately receive those things for which they asked; for that
+the Lord would hear their prayers, and "give the Holy Spirit to
+them that ask Him." "And as Jesus spake, a certain Pharisee
+besought him to dine with him; and he went in and sat down<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span>
+to meat." The word here translated "dine" means to eat the first
+meal of the day, and so ought rather to have been called
+breakfast. The Jews were accustomed to have only two regular
+meals in the day: breakfast, or dinner, as it is here called, about
+twelve of the middle of the day; and supper, which was the
+principal meal, in the evening, after the heat of the day was
+past. The Pharisees were very particular about washing before
+they sat down to meals, and this one who had besought the
+Lord to eat with him, "marvelled that he had not first washed
+before dinner."</p>
+
+<p>The Lord took this opportunity of teaching, that no outward
+washings can be pleasing in the sight of God, if the heart be full
+of sinful, evil passions: no outward forms and observances of
+any kind, can ever please God, unless those who do such things
+really love God, and try to do their duty and please Him in
+everything. Many things also Jesus said, rebuking the Scribes
+and Pharisees.</p>
+
+<p>He likewise spake to the people who crowded to hear Him,
+and warned them to fear God rather than man; for though men
+might kill their bodies, they had no further power. "And one
+of the company said unto him, Master, speak to my brother, that
+he divide the inheritance with me."</p>
+
+<p>It would seem that this brother had acted very unkindly, if
+not unjustly, in not sharing with his brother the money left by
+their father; and the one who felt himself aggrieved came,
+hoping that Jesus would interfere. But Jesus answered, "Man,
+who made me a judge or a divider over you?"&mdash;meaning, that He
+was not come upon earth to act as a Judge or Magistrate in
+settling such matters, but to teach men their duty to God. He
+then took this occasion to warn his hearers against covetousness,
+or the too eager desire for riches, or for any of the good things
+this world can give: bidding them rather be contented, and try
+to please God by doing good with what they have. Covetousness
+is, as we are elsewhere told, idolatry,&mdash;and truly, if our hearts
+are set upon riches, pleasures, or anything else, they will be
+drawn away from God.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span></p>
+
+<h2><a name="Chapter_XXIII_HEALING_OF_THE_MAN_BORN" id="Chapter_XXIII_HEALING_OF_THE_MAN_BORN"></a><span class="smcap">Chapter XXIII.</span>&mdash;HEALING OF THE MAN BORN
+BLIND.</h2>
+
+<p class="noindent"><span class="smcap">Much</span> did the Lord say upon the subject of covetousness; an
+evil passion which, if indulged, must draw the heart more and
+more from heavenly things to things of the earth; saying unto
+them, "For where your treasure is there will your heart be also."</p>
+
+<p>Jesus, then, in a short parable, showed the necessity of constantly
+watching, that we may not be found unready whenever
+we are summoned to die.</p>
+
+<p>Many other things Jesus said, and continued to teach through
+the cities and villages: on one occasion He raised the indignation
+of the ruler of a synagogue, because He had healed a poor woman,
+who was "bowed down by a spirit of infirmity," which she had
+had for eighteen years.</p>
+
+<p>But Jesus rebuked those who blamed Him, and so spake that
+"All his adversaries were ashamed; and all the people rejoiced
+for the glorious things that were done by him."</p>
+
+<p>"And as Jesus passed by, he saw a man which was blind from
+his birth. And his disciples asked him, saying, Master, who did
+sin, this man, or his parents, that he was born blind?"</p>
+
+<p>Some of the Jews seem at this time to have taken up an idea
+held by the heathen, that, after the death of a man, his soul was
+sent into another body; and that the souls of bad men even
+went into the bodies of animals.</p>
+
+<p>Another false notion of the Jews was, that any one who was
+a great sufferer upon earth must have been a greater sinner than
+others, who did not so suffer: an idea quite contrary to all the
+teaching of Jesus. With these two ideas in their minds, some of
+those who had become followers of Jesus, asked him, whether
+this blind man was born so, as a punishment for sins he had committed
+in another body; or whether his blindness was a punishment
+for the sins of his parents. Jesus immediately answered,
+that it was neither for one nor the other of these causes, that this
+man was born blind; but that God in His wisdom had allowed it
+to be so, "That the works of God should be made manifest in
+him." Jesus then, in a very remarkable manner, gave sight to
+the blind man; clearly proving that it was the power of God
+only, and not the means used, which had effected his cure: and<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span>
+He also enabled the blind man to show his faith, by making the
+final restoration of his sight, depend upon his obedience to the
+command, "Go, wash in the pool of Siloam: he went his way
+therefore, and washed, and came (back) seeing."</p>
+
+<p>"The neighbours and they which before had seen him that he
+was blind," were much surprised; and began questioning whether
+he were indeed the same man, or one like him; but he quickly
+put an end to all doubts, and said, "I am he."</p>
+
+<p>Then, in answer to their questions, he told them the exact
+manner in which this cure had been effected, by "a man that is
+called Jesus": for at this time, he had no knowledge of Jesus
+as the Son of God, the promised Messiah. Whether from a good
+or bad motive we do not know, but "they brought to the
+Pharisees him that aforetime was blind." And it was the Sabbath
+day when Jesus made the clay, and opened his eyes. Then the
+Pharisees also asked him how he had received his sight. He said,
+"He put clay upon mine eyes, and I washed, and do see." The
+Pharisees could not deny the miracle; but immediately some of
+them raised the objection, "This man is not of God, because he
+keepeth not the Sabbath day." Others, however, less determined
+to disbelieve even the testimony of their own senses, said,
+"How can a man that is a sinner do such miracles? And there
+was a division among them. They say unto the blind man again,
+What sayest thou of him, that he hath opened thine eyes?" The
+blind man, though still ignorant of the real character of Jesus, felt
+that He was most certainly more than a common man, and said,
+"He is a prophet."</p>
+
+<p>But the Jews now affected to disbelieve that the man had
+ever been blind, and called his parents, asking them, "Is this
+your son, who ye say was born blind? how then doth he now
+see? His parents answered them and said, We know that this is
+our son, and that he was born blind: but by what means he now
+seeth, we know not; or who hath opened his eyes, we know not:
+he is of age; ask him: he shall speak for himself. These words
+spake his parents, because they feared the Jews," who "had
+agreed already, that if any man did confess that he was the Christ,
+he should be put out of the synagogue." His parents, therefore,
+not wishing to bring this punishment upon themselves, merely
+bore witness to the fact that he was their son who was born
+blind: as to the rest, they told the Jews to let him speak for
+himself. "Then again called they the man that was blind, and<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span>
+said unto him, Give God the praise: we know that this man is a
+sinner." That is, they called upon the man, who had been healed,
+to acknowledge that Jesus was merely a sinful mortal, and had in
+reality no part in his cure, which was the work of the God of
+Israel alone. The man, however, would by no means allow this:
+"He answered and said, Whether he be a sinner or no, I know
+not: one thing I know, that, whereas I was blind, now I see."
+This answer by no means pleased the Jews, and again they asked,
+"How opened he thine eyes?" He answered them, "I have
+told you already, and ye did not hear (or believe): wherefore
+would ye hear it again? will ye also be his disciples? Then they
+reviled him, and said, Thou art his disciple; but we are Moses's
+disciples. We know that God spake unto Moses: as for this
+fellow, we know not from whence he is." All the doubts and
+disputes of the Pharisees, so far from shaking the faith of this
+man, seem to have strengthened it; and now, fearless of consequences,
+he spake out boldly the words of common sense, and
+said, "Why herein is a marvellous thing, that ye know not from
+whence he is, and yet he hath opened mine eyes. Now we know
+that God heareth not sinners: but if any man be a worshipper of
+God and doeth His will, him he heareth. Since the world began
+was it not heard that any man opened the eyes of one that was
+born blind. If this man were not of God, he could do nothing."</p>
+
+<p>The answer of the man who had been born blind, made the
+Pharisees very angry. They could not contradict what he said;
+but they were determined not to allow that Jesus came from God,
+and as they chose to believe that this man was a greater sinner
+than other men because he had been born blind, they immediately
+cried out, "Thou wast altogether born in sins, and dost thou
+teach us? And they cast him out:" that is, expelled him from
+the synagogue, as they had resolved to do to any one who should
+confess that Jesus was the Christ. This casting out of the
+synagogue, or excommunication, was a very severe punishment;
+there seem to have been three degrees of it. In the first instance,
+the person under sentence of excommunication was forbidden to
+enter a synagogue, or to join in the services of the temple; and
+he was to be looked upon as no longer belonging to the chosen
+people of God. After such a sentence had been passed, no Jew
+would speak to, or have any intercourse with, the excommunicated
+person: this was the sentence now passed upon the man
+who had been so wonderfully healed. In the second degree of<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span>
+excommunication, the loss of property was added to the former
+sentence; all the goods possessed by the excommunicated person
+were taken from him, and given to the service of God. The
+third degree of this terrible punishment ordained the death of
+the unfortunate wretch, who had already been cut off from all his
+friends, and deprived of his property. When Jesus heard that
+the blind man had for His sake been cast out, He appears to have
+gone in search of him; "and when he had found him, he said
+unto him, Dost thou believe on the Son of God?" The man, in
+doubt as to the real nature of Him who had healed him, and
+anxious to know the truth, "answered and said, Who is he, Lord,
+that I might believe on him?" Jesus, ever ready to teach those
+who heartily seek to learn the truth, plainly answered, and "said
+unto him, Thou hast both seen him, and it is he that talketh
+with thee." All doubts now vanished; "and he said, Lord, I
+believe. And he worshipped him." We may surely hope that
+this man, to whom the Lord had given both spiritual and bodily
+sight, became a true and sincere disciple of Jesus.</p>
+
+<p>After this, Jesus blamed the Pharisees for not believing in
+Him themselves, and for trying to prevent others from doing so
+either. Then He spake of Himself as the good Shepherd; comparing
+the people to a flock of sheep. The meaning of what
+Jesus now said, was, that He who came to teach the people the
+way of salvation is the only good Shepherd; and that all who do
+not come to them in the way appointed by God, teaching as He
+has commanded, are like thieves and robbers; who only come to
+do mischief in the flock, and must be shut out; just as the
+porters, who took care of the sheep brought up to be sold for
+sacrifice, would not let any but the rightful owner enter into the
+sheepfold.</p>
+
+<p>Jesus plainly declared Himself to be the good Shepherd, who
+would lead the Jews to salvation, if they would follow Him, as
+the sheep in those Eastern countries follow their Shepherd, when
+he calls them. Alluding to the Gentiles, Jesus also said, that He
+had other sheep whom He would also by means of the Gospel
+bring into His fold, the Church of Christ on earth; and hereafter
+into His heavenly fold in heaven.</p>
+
+<p>All that our Lord now said, made a great impression upon
+some of His hearers; and again caused a division of opinion
+among the Jews. Those who were disposed to believe in Him
+were reproached by others, who, foolishly as well as blasphemously,<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span>
+said, "He hath a devil, and is mad; why hear ye him?" Others,
+who did not allow prejudice to blind their common sense, reasonably
+answered, "These are not the words of him that hath a
+devil,"&mdash;no man possessed with a devil could speak such good
+and beautiful words; and then they referred to the recent
+miracle, in proof that the Lord could not be under the influence
+of Satan in any way; for they asked, "Can a devil open the eyes
+of the blind?" No more appears to have been said: we will
+hope that many went away determined to follow Jesus, but many,
+no doubt, hardened their hearts and continued in unbelief.</p>
+
+<p>We next hear of Jesus being at Jerusalem, for "the feast of
+the dedication, and it was winter." This Feast of the Dedication
+had been appointed by Judas Maccabeus, in remembrance of the
+cleansing of the temple, and devoting it again to the proper worship
+of God, after it had been profaned by the heathen. By attending
+this Feast, Jesus set us an example to keep solemn days appointed
+by man, in order to offer up thanksgiving to God for particular
+mercies. The Feast of the Dedication took place in the month
+which answers to our December.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXIV_JESUSS_LAST_JOURNEY_TO" id="Chapter_XXIV_JESUSS_LAST_JOURNEY_TO"></a><span class="smcap">Chapter XXIV.</span>&mdash;JESUS'S LAST JOURNEY TO
+JERUSALEM.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> it was at Jerusalem the feast of the dedication, and it was
+winter. And Jesus walked in the temple in Solomon's porch:"
+that is, in a porch or colonnade, which stood on the same spot
+where Solomon's porch had formerly stood; for the temple which
+existed in our Saviour's time was the one built by the Jews, after
+their return from their captivity in Babylon. The Jews came
+round about Jesus whilst He was in this porch, and most unreasonably
+accused Him of keeping them in doubt, as to whether
+He was the Messiah or not; saying, "If thou be the Christ tell
+us plainly." Jesus in answer told them, that all the works
+which they had seen would have convinced them of that fact, if
+they had not been obstinately determined not to believe: and
+then, when He did plainly declare that He was the Son of God,
+by saying, "I and my Father are one," "the Jews took up stones
+again to stone him"; telling Him that they did so, because He
+had spoken blasphemy in making Himself, or saying that He was,<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span>
+the Son of God. In spite of all He could say, they persisted in
+their unbelief; and when He again referred them to His works
+as proving Him to be really the Son of God, "they sought again
+to take him: but he escaped out of their hand, and went away
+again beyond Jordan into the place where John at first baptized."
+"Many resorted," or went out to him, there: those who had
+before listened to the teaching of John the Baptist, could not but
+see that He was greater than the Baptist; for as they truly said,
+"John did no miracle: but all things that John spake of this
+man were true. And many believed on him there."</p>
+
+<p>It seems to have been at this time, that those about our
+Saviour asked Him, "Lord, are there few that be saved?" whereupon
+our Lord bid them, "strive to enter in at the strait gate,"
+by which He meant, that if any one really wished to go to
+heaven, he must try with all his might to walk in the path of
+holiness, by resisting the Devil and giving up his own will or
+wishes, to do whatever would please God.</p>
+
+<p>The same day there came certain of the Pharisees, saying
+unto him, Get thee out, and depart hence: for Herod "will kill
+thee." The answer that Jesus made meant, that neither Herod
+nor any other man could put Him to death before the time
+appointed by God for His death; but that when the proper time
+came, He should perfect or finish His work by dying. He added,
+moreover, that He must return to Jerusalem to die, "for it cannot
+be that a prophet perish out of Jerusalem."</p>
+
+<p>By the Jewish Laws, a prophet could only be judged by the
+Sanhedrim, or great Council of the Jews at Jerusalem. Jesus
+then lamented over the troubles which he foresaw would fall
+upon Jerusalem, because the Jews would not come to Him for
+safety.</p>
+
+<p>Again we hear of a miracle of healing performed on the Sabbath
+day, when Jesus cured a man of the dropsy. At the same
+time, He spake various parables to the people, and taught them
+many things. Amongst the parables now spoken, were those of
+"the Prodigal Son" and "the Unjust Steward": the first of these
+was intended to teach the Jews, that they who had always been
+the chosen people of God, did wrong to be angry because the
+Gentiles were admitted to share their privileges; and also to show
+that, although the Pharisees would have nothing to say to those
+whom they looked upon as sinners, God was more merciful, and
+would receive and bless sinners who were truly penitent. The<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span>
+parable of "the Unjust Steward" was intended to teach all men,
+that they ought to use as much diligence in seeking for spiritual
+blessings, as they would make use of in regard to temporal
+blessings.</p>
+
+<p>Shortly after this, we read of little children being brought to
+the Lord, who received them kindly, and blamed those who
+would have kept them from Him.</p>
+
+<p>The parable of the Rich Man and Lazarus the beggar, was
+now told: an awful warning to all who lead a life of luxury and
+self-indulgence, denying themselves nothing.</p>
+
+<p>"And it came to pass, when the time was come that he should
+be received up, he stedfastly set his face to go to Jerusalem."</p>
+
+<p>The appointed time being near, Jesus now began His last
+journey to Jerusalem, in the course of which He said many things
+to His disciples and the people in general, speaking often in
+parables; and He told His disciples plainly that He was going
+up to Jerusalem, not to become an earthly king, as they still
+hoped, but to be ill treated and put to death. During this time
+Jesus healed the ten lepers, only one of whom, and he was a
+Samaritan, "returned to give glory to God" for his cure. To
+him our Lord spake the comfortable words, "Arise, go thy way:
+thy faith hath made thee whole." Then a certain young Ruler
+came, and asked Jesus, "Good Master, what good thing shall
+I do that I may have eternal life." Jesus first shows him, that
+he must not look upon Him as man only, but as God; and then
+tells him that, to enter into eternal life, he must keep all the
+commandments and precepts of God; and then, when the young
+man "went away sorrowful," Jesus warned His followers of the
+danger of letting the love of riches draw their hearts from God.</p>
+
+<p>Another remarkable parable spoken by Jesus at this
+time was that of the labourers in the vineyard. This parable
+taught two lessons; first it showed to the Jews as a
+nation, that though they might be said to have been
+labourers, from the time that they were first chosen by God,
+they ought not to be envious and angry, because the Gentiles
+were now, at the eleventh hour, called also to be the servants of
+God. The Jews in general could not bear the idea of any other
+people sharing with them, privileges, which they considered to
+belong to themselves alone; and many of Christ's discourses and
+parables were meant to correct this wrong feeling. The second
+lesson taught by this parable comes home to every individual;<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span>
+and shows, that though those are most blessed who from their
+childhood have truly served God, or, as it is called, "worked in
+the vineyard," still, <i>all</i> who, at any age, so truly repent as to go
+and work, obeying the Word of God in everything, will be
+graciously received by the Lord of the vineyard; and must not
+therefore be despised by their fellow labourers, who were called
+at an earlier age. Jesus next received a message from Martha
+and Mary, the sisters of His friend Lazarus, saying, "Lord,
+behold he whom thou lovest is sick." When, after a delay of
+two days, Jesus "saith to his disciples, Let us go into Judæa
+again"; they reminded Him that the Jews had of late sought to
+kill Him, and that He had better not go back. But Jesus told
+them, that as long as it was day, that is, His time for working,
+He was safe anywhere. He explained to them that Lazarus was
+now dead, and that He was going to wake him out of the sleep
+of death. The faith of the disciples seems to have been weak,
+but their love was strong, for all agreed in Thomas's proposal,
+"Let us also go, that we may die with him." "And as they
+went on their way, Jesus took again the twelve disciples apart,
+and began to tell them what things should happen unto him";
+speaking plainly of being betrayed, delivered unto the Chief
+Priests, mocked, spitefully entreated, spitted on, scourged, and
+put to death by the Gentiles, and rising again the third day.
+But "they understood none of these things": so little idea had
+they of the literal meaning of our Lord's words, that at this very
+time, James and John, the sons of Zebedee, came with their
+mother, to beg that they might sit, one on His right hand and
+the other on His left hand, in His kingdom.</p>
+
+<p>In earthly courts, to be nearest the king's person, was a mark
+of dignity and favour; and, misunderstanding still the nature of
+Christ's kingdom, the sons of Zebedee made this request, to the
+indignation of the other Apostles; who did not see why two of
+their number should be favoured so far beyond the rest. But
+Jesus rebuked them all; and told them, that His followers must
+not seek for power and greatness as the Gentiles did; for that
+those who were humble and meek were most pleasing to God.
+And He bid them, and all Christians in all times, follow His
+example; reminding them, that although he was Lord of all, He
+came on earth to serve men, and give His life for them.</p>
+
+<p>Passing through Jericho, Jesus, when he came near the town,
+gave sight to two blind men, who were sitting by the wayside<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span>
+begging. Hearing an unusual bustle, as of many people passing
+by, they asked what it meant; and being told that "Jesus of
+Nazareth passeth by," they, believing in His power, cried out
+earnestly, "Have mercy on us, O Lord, thou son of David:" and
+this prayer they continued to repeat, although many of those who
+accompanied Jesus "rebuked them, that they should hold their
+peace," and not trouble Him with their cries.</p>
+
+<p>In the Gospel accounts of this miracle, St. Mark and St. Luke
+only mention the healing of one blind man; but St. Matthew
+tells us there were two. St. Matthew, who was one of the twelve
+Apostles, was present on this occasion, so we may be sure that he
+saw two blind men healed. St. Mark and St. Luke, writing
+many years afterwards, only mentioned one of these men, who
+seems to have been the most known amongst the Jews: for
+St. Mark speaks of him by his name, "Bartimæus," as if those
+for whom he wrote would know the man, and therefore think
+more of the miracle, about which they could also ask him.
+Perhaps, too, Bartimæus is more particularly mentioned, because
+his faith was greater than that of his companion; for St. Mark
+tells us, that Jesus said to him, "Go thy way; thy faith hath
+made thee whole." However that may be, these blind men
+cried to Jesus for mercy, and "Jesus had compassion on them,
+and touched their eyes: and their eyes received sight, and they
+followed him," "glorifying God: and all the people, when they
+saw it, gave praise unto God."</p>
+
+<p>"And Jesus entered and passed through Jericho": and now
+he gave another lesson to the Pharisees, against despising any of
+their fellow creatures.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXV_ZACCHAEUS_AND_LAZARUS" id="Chapter_XXV_ZACCHAEUS_AND_LAZARUS"></a><span class="smcap">Chapter XXV.</span>&mdash;ZACCHÆUS AND LAZARUS.</h2>
+
+<p class="noindent"><span class="smcap">At</span> Jericho "there was a man named Zacchæus, which was the
+chief among the Publicans, and he was rich." He had already
+heard much of Jesus, and now "he sought to see Jesus, who he
+was; and could not for the press," or crowd of people who surrounded
+the Lord, for Zacchæus was a short man, or "little of
+stature." Being really anxious to see Jesus, Zacchæus did not
+content himself with merely <i>wishing</i>, and <i>regretting</i>; but he took
+some trouble to accomplish his object, and met with his reward.<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span>
+We read that Zacchæus "ran on before, and climbed up into a
+sycamore tree," under which Jesus must pass; and by this means
+nothing could prevent his seeing the Lord.</p>
+
+<p>The sycamore tree here spoken of, is also called the Egyptian
+fig; the leaves are like those of the mulberry tree, but the fruit
+resembles the fig, in size, shape, and taste.</p>
+
+<p>Jesus, who knows all things, saw the heart of Zacchæus, and
+knew that he was willing to become a true disciple; and none
+such will He ever overlook. Therefore, "when Jesus came to the
+place, he looked up, and saw him, and said unto him, Zacchæus,
+make haste, and come down; for to-day I must abide at thy
+house." Most joyfully did Zacchæus obey: he had taken some
+trouble merely to see Jesus, and now he would have the privilege
+of listening to His words. But many of the Jews who were
+present were offended and displeased, because Jesus took such
+notice of a man belonging to a class, whom they, in their self-righteous
+spirit, condemned as unworthy to associate with them;
+"they all murmured, saying, That he was gone to be a guest with
+a man that is a sinner." Zacchæus, seeing that Jesus was blamed
+for noticing him, thought it right to show that whatever his sins
+might have been, he was now truly penitent, and determined to
+undo as much as possible any wrong he had done to his fellow
+creatures, in making them pay more taxes than were justly due:
+so he stood up, "and said unto the Lord, Behold, Lord, the half
+of my goods I give," that is, I will from this time give, "to the
+poor, and if I have taken anything from any man by false accusation,"
+(or over-taxing,) "I will restore him fourfold": that is,
+I will give him back four times as much as he has lost, through
+any fault of mine. This was true repentance, springing from
+faith, and as such it found favour with God. "And Jesus said
+unto him, This day is salvation come to this house, forsomuch as
+he also is a son of Abraham. For the Son of man is come to seek
+and to save that which was lost."</p>
+
+<p>Zacchæus had shown himself to be, spiritually, as well as by
+descent, a son of faithful Abraham; and as such he and his family
+were to receive that salvation, which Jesus came to bring to those
+who would turn from their sins and be saved.</p>
+
+<p>At this time, "Jesus spake a parable; because he was nigh to
+Jerusalem, and because they thought that the kingdom of God
+should immediately appear." By this parable of the nobleman,
+who went into a far country to receive a kingdom, and then<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span>
+returned to judge his servants for the use they had made of the
+talents which he had given them, Jesus showed that although
+He was Lord of all, He must leave this world for a time, and
+return again to judge His servants, before His kingdom could
+be visibly established,&mdash;before the kingdom of God could appear
+in glory.</p>
+
+<p>It is very easy to understand the meaning of this parable: we
+all, that is, all the men, women, and children, who have ever
+been born, are sent upon earth that we may serve God, and
+show our love to Him, by doing His will in all things; and in
+doing all the good we can to others. Some have greater means
+and opportunities of doing good than others; such means and
+opportunities, as riches, wisdom, health, leisure, &amp;c., are the
+"talents" entrusted to us; and we are to use them in the service
+of God, and not for our own pleasure only. Some have more of
+these "talents" than others; but all of us have opportunities
+of being useful, if we are ready to practise self-denial, and give
+up our own pleasure, wishes, and ease, in order to do little acts
+of kindness to others, in obedience to the word of God. If we
+do not do our duty to God and man to the best of our power
+whilst we are on earth, the Lord will be angry with us, as the
+king in the parable was with the "wicked servant," who had
+kept his talent "laid up in a napkin," instead of using it so as
+to make a proper return to the Master, who had given it to him.</p>
+
+<p>When Jesus reached Bethany, Lazarus had already been
+buried four days. Bethany was a village about two miles from
+Jerusalem; "and many of the Jews came to Martha and Mary,
+to comfort them concerning their brother." It was a custom
+amongst the Jews for friends and relations to come in this way to
+the house where any one had died, and there to mourn and
+lament, with particular ceremonies, for seven days. We have no
+such custom; but when any one is in trouble, we should do all
+we can to comfort and help: even in all the little troubles and
+vexations which daily happen to those around us, we should try
+to do anything we can to help them. The best rule in this, as in
+all other matters, is to observe the precept, "Do unto others as
+you would wish them to do unto you." That is, think how you
+would feel if the same misfortune, trouble, or vexation, fell upon
+you; and thus try and feel for others: then think what you
+would wish to be done for you in a like case, and do the same
+for them. Show that you are sorry for them, by doing any little<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span>
+act of kindness that is in your power, without thinking of yourself,&mdash;your
+own wishes, pleasure, or convenience. Even children can
+do this; and the sooner they begin to do so, the more will they
+grow in favour with God and Man.</p>
+
+<p>The beautiful story of the raising of Lazarus is to be read in
+St. John's Gospel (ch. xi.).</p>
+
+<p>Martha's faith seems to have been weak; for though she
+believed that Jesus could have saved her brother's life had He
+come in time, she certainly did not believe that He could now
+restore him to life.</p>
+
+<p>Mary, too, seems only to have thought that Jesus could have
+kept Lazarus from dying; but her faith was stronger than
+Martha's, for she made no objection to the taking away the stone
+that lay upon the cave in which Lazarus was buried.</p>
+
+<p>Jesus here sets us an example of feeling for others: He saw
+the great sorrow of Martha and Mary, and, although He was
+going to remove the cause of their grief, yet He felt for them in
+their distress&mdash;"Jesus wept." What a comfort to all who are
+in trouble upon earth, to know that their Lord in heaven feels for
+them, and will hear their prayers for help and comfort; though
+He will not answer them in the same way that He answered the
+prayers of Mary and her sister.</p>
+
+<p>"Many of the Jews which came to Mary, and had seen the
+things which Jesus did, believed on him. But some of them,"
+determined not to acknowledge Him as the Messiah, "went their
+ways to the Pharisees, and told them what things Jesus had done."</p>
+
+<p>The Chief Priests and Pharisees immediately called together
+the members of the Sanhedrim, or great Council, and said, "What
+do we? for this man worketh many miracles." They could not
+deny that Jesus had worked many miracles; for multitudes of the
+people had seen, and been benefited by them. To the question,
+"What do we?" or rather, what shall we do? We might reasonably
+expect the answer, We will acknowledge Him as the Messiah,
+the Son of God; but, no: they did not say this; on the contrary,
+their only thought was to prevent others from believing in Him.
+Rightly did they judge, "If we let him thus alone, all men will
+believe in him": but they added, "and the Romans shall come
+and take away both our place and nation." In their blindness
+as to the spiritual nature of the Messiah's kingdom, these Jews
+thought, that if they acknowledged Jesus, the Roman Emperor
+would consider them as rebels, wishing to set up a temporal<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span>
+kingdom, and would send his armies to destroy them utterly.
+Far better would it have been for these unhappy men, if they had
+<i>only</i> considered the proofs before them, and acknowledged Jesus
+to be the Messiah, without fearing what man could do unto them.
+In a few years moreover, the very evil which they so wickedly
+strove to avoid did come upon them: their nation was totally
+destroyed, the people scattered over all lands, and the temple
+burnt to the ground.</p>
+
+<p>No doubt there were many different opinions amongst the
+members of the Sanhedrim, for, after much discussion, "one of
+them, named Caiaphas, being the High Priest that same year,
+said unto them, Ye know nothing at all, nor consider that it is
+expedient for us, that one man should die for the people, and that
+the whole nation perish not. And this spake he not of himself;
+but being High Priest that year, he prophesied that Jesus should
+die for that nation; and not for that nation only, but that also
+he should gather in one the children of God that were scattered
+abroad."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXVI_JESUS_IN_THE_HOUSE_OF_SIMON_THE_LEPER" id="Chapter_XXVI_JESUS_IN_THE_HOUSE_OF_SIMON_THE_LEPER"></a><span class="smcap">Chapter XXVI.</span>&mdash;JESUS IN THE HOUSE OF SIMON THE LEPER</h2>
+
+<p class="noindent"><span class="smcap">The</span> speech made in the Sanhedrim by Caiaphas, meant a great
+deal more than he did, when he <i>used</i> the <i>words</i>. Caiaphas meant,
+that if there were any chance of offending the Romans, it would
+be better at once to put one man to death, than to bring destruction
+upon the whole nation. But St. John bids us take notice
+that, without intending it, Caiaphas thus proclaimed the blessed
+plan of salvation through the atonement, which, by the death of
+One, would be made for all mankind.</p>
+
+<p>Caiaphas was the "High Priest that same year." By the
+appointment of God, a man who once became High Priest continued
+to be so as long as he lived; but the Romans forced the
+Jews to alter many of their customs, and it had been so in regard
+to the office of High Priest, which was now seldom held by the
+same person for more than a year.</p>
+
+<p>What Caiaphas said, seems to have decided the Sanhedrim as
+to what should be done; and the only question that remained
+was, how it should be done: how the death of Jesus could<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span>
+be safely managed, without causing a disturbance amongst the
+people, who might not be willing to see one who had worked
+such miracles for their good, put to death. This required consideration
+on the part of the Sanhedrim: "and from that day
+forth they took counsel together for to put him to death."</p>
+
+<p>Jesus, knowing that His time was not fully come, went with
+His disciples into a small city, situated among the mountains in
+the wilderness of Judah, which lay on the borders of the Dead
+Sea. We read, "Jesus therefore walked no more openly among
+the Jews; but went thence unto a country near to the wilderness,
+into a city called Ephraim, and there continued with his disciples."
+"And the Jews' Passover was nigh at hand: and many went out
+of the country up to Jerusalem before the Passover, to purify
+themselves": that is, to observe certain forms and ceremonies,
+without which no man was looked upon as fit to partake of this
+holy feast.</p>
+
+<p>This was the third Passover which had occurred since Jesus
+began His public teaching; the last of which He was to partake.
+It was fitting that "the Lamb of God, which taketh away the sin
+of the world," should be sacrificed at this solemn season. The
+Feast of the Passover was kept in remembrance of the deliverance
+of the Children of Israel from death, by the blood of the paschal
+lamb; but it was also a type, or sign, of a greater deliverance to
+come; when through the shedding of the blood of the Lamb of
+God, all mankind would be delivered from a far more terrible
+death. In the New Testament, Jesus Christ is called "our Passover."</p>
+
+<p>The Jews who now assembled in Jerusalem, to prepare themselves
+for the approaching Feast, naturally spake to each other of
+Jesus, whom all must have heard of, and whom many had, no
+doubt, seen. They sought for Jesus amongst those who were
+purifying themselves, and not finding Him, spake to each other,
+saying, "What think ye, that he will not come to the feast?"
+Many of them probably thought, that Jesus would be afraid to
+show Himself in public; for "both the Chief Priests and the
+Pharisees had given a commandment, that, if any man knew
+where he were, he should show it, that they might take him."</p>
+
+<p>Mean time Jesus was calmly preparing to finish the work
+given to Him of the Father, by delivering Himself up to death;
+that through Him all men might have life. Till the time was
+fully come, Jesus remained with His disciples in the wilderness.<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span>
+"Then six days before the Passover Jesus came to Bethany,
+where Lazarus was which had been dead, whom he raised from
+the dead." It is probable that at this time Jesus abode in the
+house with Lazarus and his sisters; but we read of Him as being
+"in the house of Simon the leper," a man whom our Lord had,
+no doubt, cured of leprosy; where "they made him a supper."
+Lazarus was one of the guests who "sat at the table with him,"
+"and Martha served"; helped the giver of the feast to entertain
+and wait upon Jesus.</p>
+
+<p>An event now took place, which is spoken of by St. Matthew,
+St. Mark, St. Luke, and St. John; though it is rather differently
+told by each, some mentioning circumstances of which the others
+take no notice: so much so, that some people have thought that
+they speak of different events; but it seems much more probable
+that they all allude to the same event, and therefore it will be so
+considered now.</p>
+
+<p>The circumstance which happened at the supper given to Jesus
+in the house of Simon, (distinguished from others of that name by
+being still called the Leper, though now no longer one,) must be
+related according to what is generally believed.</p>
+
+<p>"Mary having an alabaster box of ointment of spikenard,
+very precious and very costly, brake the box, and poured it on
+his head as he sat at meat, and anointed the feet of Jesus, and
+wiped his feet with her hair: and the house was filled with the
+odour of the ointment." Thus did Mary show her love for the
+Lord. "But when his disciples saw it, there were some that
+had indignation within themselves, and said, Why was this waste
+of the ointment made? Then saith one of his disciples, Judas
+Iscariot, which should betray him, Why was not this ointment
+sold for three hundred pence, and given to the poor?"</p>
+
+<p>Judas Iscariot, under pretence of wishing to give the money
+to the poor, blamed Mary for thus wasting the ointment; and
+some of the other disciples seem to have held the same idea,
+and "they murmured against her."</p>
+
+<p>A Roman penny, the money here spoken of, was worth about
+7&frac12;<i>d.</i> of our money; so the cost of this box of ointment was
+about 9<i>l.</i>: and probably some of the disciples, not understanding
+the meaning of Mary's action as afterwards described by Jesus,
+really thought it would have been well to give that sum away in
+charity. But this was not the case with Judas, for St. John
+adds, "This he said, not that he cared for the poor, but because<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span>
+he was a thief, and had the bag, and bare what was put therein."
+The joint stock of money, out of which the necessaries of life were
+purchased for Jesus and his Apostles, was trusted to the care of
+Judas, who was a thief, and took money out of the common bag
+for his own private purposes. If so large a sum as three hundred
+pence were to be added to the common stock, Judas would
+be able easily to take some without being found out; especially
+if he pretended that he had given it to the poor. Let us, as the
+Bible bids us, beware of covetousness even in the smallest matter.
+This feeling indulged in the heart is a great sin; and it constantly
+leads to the breaking of the eighth commandment as well.</p>
+
+<p>When Mary was blamed for what she had done, the Lord
+defended her, saying, "Let her alone,"&mdash;do not blame her,&mdash;"why
+trouble ye her? she hath wrought a good work on me.
+For ye have the poor with you always, and whensoever ye will
+ye may do them good; but me ye have not always. She hath
+done what she could: she is come aforehand to anoint my body
+to the burying. For in that she hath poured this ointment on
+my body, she did it for my burial."</p>
+
+<p>It was the custom among the Jews to anoint the bodies of
+the dead before burial, with perfumes and spices: this was also
+a custom of other nations, and the Egyptians had a manner of
+anointing, or embalming, the body, so that it would keep its shape,
+and not turn to dust, as it would otherwise do. Bodies so prepared
+are called mummies; and many have been found, which
+have been in that state for 3,000 or 4,000 years.</p>
+
+<p>When Jesus said that Mary "had anointed his body to the
+burying," He meant, that she had done an action which was
+significant of His approaching death; but, of course, neither she
+nor the disciples understood it as such. He also declared, that
+so far from deserving blame, what she had done should be for
+ever remembered to her praise: "Verily, I say unto you, Wheresoever
+this Gospel shall be preached throughout the whole world,
+this also that she hath done shall be spoken of for a memorial
+of her."</p>
+
+<p>Whilst Jesus was still in the house of Simon, much people
+of the Jews, knowing He was there, came not only to see Him,
+"but that they might see Lazarus also, whom he had raised from
+the dead." Such a miracle had naturally been much talked of;
+and the Chief Priests, fearing the effect it might have on the
+people's mind, consulted whether they could not "put Lazarus<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span>
+also to death, because that by reason of him many of the Jews
+went away, and believed on Jesus."</p>
+
+<p>The next day,&mdash;that is, five days before the Passover,&mdash;the
+people that were assembled at Jerusalem for the feast, "when
+they heard that Jesus was coming to Jerusalem, took branches
+of palm trees, and went forth to meet him, and cried, Hosanna;
+Blessed is the King of Israel, that cometh in the name of the
+Lord." The word "Hosanna" is made up of parts of two Hebrew
+words, which mean "<i>Save now</i>." It was a word commonly used
+by the people to express their joy upon solemn occasions.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXVII_CHRISTS_ENTRY_INTO" id="Chapter_XXVII_CHRISTS_ENTRY_INTO"></a><span class="smcap">Chapter XXVII.</span>&mdash;CHRIST'S ENTRY INTO
+JERUSALEM.</h2>
+
+<p class="noindent"><span class="smcap">Then</span> Jesus sent forth two of His disciples, with directions
+where to find a colt, the foal of an ass, upon which He
+purposed to ride into Jerusalem. The disciples did as they
+were directed, and "cast their garments upon the colt, and they
+sat Jesus thereon": and He rode towards Jerusalem, accompanied
+by many of the people who had been with Him in
+Simon's house, and "that was with him when he called Lazarus
+out of his grave." These were soon met by those who, with
+palm branches in their hands, had come from Jerusalem. "And
+as they went, a very great multitude spread their garments in the
+way; others cut down branches from the trees, and strawed them
+in the way." Casting garments, branches of trees and flowers on
+the ground, for Kings and Conquerors to tread upon, was a mark
+of honour and welcome in the Eastern nations; and it was a
+fitting homage to Him, Who is King of Kings, and the Conqueror
+of Sin and Death.</p>
+
+<p>"And when He was come nigh the Mount of Olives, the
+whole multitude of the disciples, and the multitudes that went
+before, and that followed, began to rejoice, and praise God with
+a loud voice, for all the mighty works that they had seen; and
+cried, saying Hosanna to the Son of David&mdash;Hosanna in the
+highest. Blessed be the King that cometh in the name of
+the Lord: Hosanna in the highest."</p>
+
+<p>"All this was done, that it might be fulfilled which was
+spoken" 400 years before "by the prophet" Zechariah, saying,<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span>
+"Tell ye the daughter of Sion, Behold, thy King cometh unto
+thee, meek, and sitting upon an ass, and a colt the foal of an ass."</p>
+
+<p>At the Feast of Tabernacles, it had long been the custom for
+the Jewish people to sing Hosannas, and also to carry in their
+hands branches of palm or other trees, in honour of the Messiah
+whom they were expecting; and by receiving Jesus as they now
+did, the multitudes did, in fact, acknowledge Him to be that
+expected Messiah&mdash;at once God and man&mdash;the King spoken of
+by the prophets; promised by the Almighty.</p>
+
+<p>No other king ever entered Jerusalem in this manner, which
+had been foretold by the prophets; and therefore what had now
+happened, ought to have convinced all the Jews that Jesus Christ
+was indeed the Messiah: but nothing will convince those who
+are obstinately determined not to believe, and even now, "some
+of the Pharisees from among the multitude," who chose to think
+it was blasphemy to give Jesus, a man, the honour due to the
+Messiah, "said unto him, Master, rebuke thy disciples." But
+instead of doing so, Jesus "answered and said unto them, I tell you
+that, if these should, hold their peace, the stones would immediately
+cry out." By this answer, Jesus plainly told the Pharisees, that
+so far from meriting a rebuke for speaking <i>blasphemy</i>, all that the
+people had said was so pleasing to God, that if they were prevented
+from saying it, the Almighty would, even by a miracle, raise up
+others to glorify His name, by proclaiming this wonderful truth.
+Nothing, however, could overcome the obstinate unbelief of the
+Pharisees. They "said among themselves, Perceive ye how ye
+prevail nothing? behold, the world is gone after him."</p>
+
+<p>They could not but own, that in spite of all they had done,
+the people did believe Jesus to be the Messiah; but this had no
+other effect than to make them the more anxious to put Him to
+death. Mean time Jesus rode on; "And when he was come near,
+he beheld the city, and wept over it, saying, If thou hadst known,
+even thou, at least in this thy day, the things which belong unto
+thy peace! but now they are hid from thine eyes. For the days
+shall come upon thee, that thine enemies shall cast a trench about
+thee, and keep thee in on every side, and shall lay thee even with
+the ground, and thy children within thee; and they shall not
+leave in thee one stone upon another; because thou knewest not
+the time of thy visitation." The meaning of what Jesus now
+said is, that it would have been a happy thing for the inhabitants
+of Jerusalem, if while He was with them they would have<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span>
+believed on Him, for then He would have given them peace and
+happiness. And He wept in pity, whilst He foretold the utter
+destruction that would come upon the city, as a punishment to
+the Jews for refusing to believe in Him, and receive Him as the
+Messiah.</p>
+
+<p>Everything that Jesus foretold, came to pass exactly a few
+years afterwards, when the Romans laid siege to Jerusalem, and
+made a trench, and a wall with strong towers all round the city,
+so as to prevent the inhabitants getting any help. The consequence
+was, that the want of food caused the most dreadful
+suffering and misery. When at last the city was taken, the
+Romans did destroy it so completely, that it might truly be said,
+that one stone was not left upon another.</p>
+
+<p>"And when Jesus was come into Jerusalem," accompanied
+by multitudes, waving palm branches, and singing Hosannas,
+"all the city was moved," or filled with astonishment, saying,
+"Who is this? And the multitude said, This is Jesus, the prophet
+of Nazareth of Galilee. And Jesus went into the temple
+of God, and cast out all them that sold and bought in the temple,
+and overthrew the tables of the money-changers, and the seats of
+them that sold doves, and said unto them, It is written, My
+house shall be called the house of prayer; but ye have made it a
+den of thieves."</p>
+
+<p>Very soon after our Lord's baptism, He thus cleared the
+temple for the first time (<span class="smcap">Ch. VII.</span>); then He blamed the people
+for making His Father's house a house of merchandise; now he
+tells them that they have made it like a den of thieves. There
+have always been people wicked enough to break the eighth
+commandment. In the land of Judæa, there were then many
+lawless men, who, instead of working to gain an honest living,
+went about the country robbing their fellow creatures, and so
+living on what they could get. These robbers joined together in
+bands, and took up their abodes in hollow places in the sides of
+the mountains, called dens or caves. These dens generally had
+a small entrance, but inside were of different sizes: they had no
+light but what came in through the entrance hole; but the
+inhabitants could burn lamps or torches to give them light, and
+of course they were quite sheltered from wind and rain. The
+robbers used to leave their hiding-places at night, and prowl
+about to take whatever they could find. Even if they met with
+cattle or sheep unguarded, they drove them away into their dens,<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span>
+where they kept all manner of things which they had stolen; and
+therefore when the court of the temple was filled with oxen and
+sheep, and other animals, it might well be compared to a den of
+thieves. Nothing like this can happen in our days; but let us
+remember that Jesus referred to the words of the prophet Isaiah,
+"Mine house shall be called an house of prayer for all people":
+Jesus blamed the people for profaning the temple, and not making
+the proper use of it: we are guilty of this sin, if we do not make
+a proper use of our churches, and behave reverently when we are
+in them. Let us all be careful to make our churches houses of
+prayer, by joining devoutly in the prayers, and listening attentively
+to all that we hear there: unless we do this, we shall sin
+against God by not hallowing His Name; and He will be as
+much displeased with us, as He was with the Jews for their
+desecration of the temple.</p>
+
+<p>The blind and the lame came to Jesus in the temple; "and
+he healed them. And when the Chief Priests and Scribes saw
+the wonderful things that he did, and the children crying in the
+temple, and saying Hosanna to the Son of David; they were sore
+displeased, and said unto Him, Hearest thou what these say?"
+meaning that He should stop these children from so speaking:
+instead of that, Jesus again plainly declared Himself to be the
+Messiah spoken of by the prophets, by applying to what had now
+taken place, the inspired words of David; for we read, that
+"Jesus saith unto them, Yea; have ye never read, Out of the
+mouth of babes and sucklings thou hast perfected praise?"</p>
+
+<p>"And there were certain Greeks among them that came up
+to worship at the feast." The Greek language was very much
+spoken at this time, and the Jews called all foreigners who spoke
+it, Greeks: many of these persons had been converted, or turned,
+from the worship of idols to that of the one True God: but as
+they were not really Jews, they could only be admitted to worship
+in the Court of the Gentiles. These men wished to see Jesus,
+and expressed their wish to Philip&mdash;"Philip cometh and telleth
+Andrew; and again Andrew and Philip tell Jesus."</p>
+
+<p>Our Lord in His answer, declared that the time was now
+come, when His power and glory should be shown, not to the
+Jews alone, but to all nations upon earth. But He also said,
+that before He could be glorified, He must die; just as a corn or
+grain of wheat must be put into the ground and die, or rot,
+before it could bring forth fruit and fulfil its purpose: and then<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span>
+He warned His disciples, that any man who really desired to
+serve and follow Him, must be ready to give up everything he
+most values, and even to part with his life, if necessary, for the
+service of God.</p>
+
+<p>Jesus in his human nature must have shrunk from suffering
+as a man; though firmly resolved to suffer the utmost agony for
+our sakes. He would not, therefore, ask God to save Him from
+the approaching trial, because He had come into the world for
+the express purpose of going through it, in order to purchase the
+salvation of man.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXVIII_THE_VOICE_FROM_HEAVEN" id="Chapter_XXVIII_THE_VOICE_FROM_HEAVEN"></a><span class="smcap">Chapter XXVIII.</span>&mdash;THE VOICE FROM HEAVEN.</h2>
+
+<p class="noindent"><span class="smcap">At</span> this time Jesus saith, "Now is my soul troubled; and what
+shall I say? Father, save me from this hour; but for this cause
+came I unto this hour. Father, glorify thy name." By these
+last words Jesus expressed His willingness to give Himself up
+entirely to God, that God might do with Him whatever would
+be for His own praise and glory. This same feeling of perfect
+resignation and self-denial should also govern us in all things.
+Jesus spake these words, and "then came there a voice from
+heaven, saying, I have both glorified it, and will glorify it again.
+The people therefore that stood by, and heard it, said that it
+thundered: others said, An angel spake to him."</p>
+
+<p>One of the most ancient signs, or tokens, of the presence of
+God was a voice from heaven, uttering words that could be heard
+by man. The Jews called such a voice "the Bath Col," which
+means the "Daughter of the Voice." It was often a deep, loud
+sound, attended, as in this case, with thunder; and many would
+not now believe it to be anything more. Others, who knew that
+their fathers of old had been spoken to in this way, acknowledged
+it to be the voice of an angel.</p>
+
+<p>Jesus told those around Him, that this Voice came to show
+them that He was the true Messiah.</p>
+
+<p>Many other things spake He unto them; but although they
+had seen so many miracles done by Him, yet they believed not
+that he was the Messiah; thus fulfilling the words spoken by
+Isaiah the prophet. "Nevertheless, among the chief rulers also
+many believed on him but, because of the Pharisees, they did<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span>
+not confess him, lest they should be put out of the synagogue.
+For they loved the praise of men more than the praise of God."</p>
+
+<p>The fear of man bringeth a snare. Never let us be tempted,
+for fear of man, to say or do the least thing which we know to
+be displeasing to God.</p>
+
+<p>In the evening, Jesus again left Jerusalem, and lodged in
+Bethany, with the twelve disciples.</p>
+
+<p>We are now come to the last week of our Saviour's life: we
+call it "Passion Week," because of His sufferings and death,
+which are often spoken of as "His Passion." The Sunday that
+begins this Holy Week is often called Palm Sunday, in remembrance
+of Christ's riding into Jerusalem, accompanied by multitudes
+carrying Palm branches; but in our Prayer Book it is only
+called "The Sunday next before Easter."</p>
+
+<p>On this first day of the week, Jesus, after He had finished
+speaking to the people in the temple, went out to the little
+village of Bethany. Now the next morning, answering to our
+Monday in Passion Week, Jesus and His disciples returned into
+the city. On the way "he hungered, and seeing a fig tree by
+the way side having leaves, he came to it, if haply he might find
+any fruit thereon; for the time of figs was not yet,"&mdash;that is, it
+was not yet time for the figs to have been gathered, and therefore
+a tree which looked so flourishing ought to have had fruit
+upon it. But there was none; nothing, but leaves only. "Then
+Jesus said unto it, Let no fruit grow on thee henceforward for
+ever. And his disciples heard it."</p>
+
+<p>And they came to Jerusalem, and went into the temple. It
+appears that, though driven out at the time, the buyers, and
+sellers, and money-changers had again established themselves in
+their former places. Again did our Lord cast them out, reminding
+them that His house was to be a house of prayer only: and
+this time we are told, that He "would not suffer that any man
+should carry any vessel through the temple." Jesus remained
+in the temple teaching the people, who "were very attentive to
+hear him." "And the Scribes, and the Chief Priests, and the
+chief of the people heard it, and sought how they might destroy
+him"; but they could do nothing openly for fear of the people,
+who were "astonished at his doctrine," and evidently inclined at
+this time to believe in Him as the Messiah.</p>
+
+<p>The next morning, answering to Tuesday in Passion Week,
+Jesus and the twelve again returned to Jerusalem; and "as they<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span>
+passed by, they saw the fig tree dried up from the roots. And
+when the disciples saw it, they marvelled, saying, How soon is
+the fig tree withered away! And Peter, calling to remembrance"
+(what had happened the day before), "saith unto him, Master,
+behold, the fig tree which thou cursedst is withered away! And
+Jesus, answering, saith unto them, Have faith in God." Then
+He went on to speak to them of the necessity of having faith;
+and told them that, if their faith were strong, the most difficult
+things would become easy for them to do. He also told them
+to pray earnestly in faith; for that the faithful never pray in
+vain: but He again warned the disciples, that if they asked God
+to forgive their sins, they must truly forgive all who had in any
+way offended or hurt them; saying, "For if ye do not forgive,
+neither will your Father, which is in heaven, forgive your trespasses."</p>
+
+<p>The fate of the fig tree teaches two lessons. In the first
+place, it was a warning to the Jews, who made a great show of
+their religion, and were very particular in performing all the
+outward forms and ceremonies which could be seen by men, and
+lead them to believe that those who did such things must be
+really good and religious men. Thus they were like the fig tree,
+with its green leaves making a good show to the eye. But the
+Jews, with all their outward show, did not do the Will of God:
+they did not bring forth the fruit of good works, and so their
+whole religion was valueless, and was to be put an end to by the
+destruction of the temple. Here again they were like the fig tree,
+which, in spite of its flourishing leaves, bore no figs, and being
+therefore useless, was to wither away.</p>
+
+<p>But from all this we may learn an important lesson for ourselves.
+We should each compare ourselves to this fig tree, and
+consider whether we bear fruit, or have only a show of leaves.
+Leaves would be outward observances; such things as can be seen
+of men. Going to Church, even reading the Bible and saying our
+Prayers, may be looked upon as leaves, because they can be seen
+and known by others: but, if under these good leaves there is no
+fruit of obedience, kindness, self-denial, and holiness,&mdash;in short,
+if we are not trying to please God by growing better and better
+day by day, where is the fruit?</p>
+
+<p>If, in spite of our Bible and our prayers, we follow our own
+wills, and indulge our own naughty tempers and feelings, then
+we are like the barren fig tree; and in the end, like that, we shall<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span>
+be rejected by our Lord in heaven. Let each of us often ask our
+own conscience this question, Am I a good or bad fig tree?
+Have I only leaves, or do I bear fruit also?</p>
+
+<p>At this time Jesus taught daily in the temple; and on one
+occasion the Chief Priests and the Scribes and the elders of the
+people "spake unto him, saying, Tell us by what authority thou
+doest these things? And Jesus answered and said unto them, I
+also will ask you one thing, which if ye tell me, I in like wise
+will tell you by what authority I do these things. The baptism
+of John, whence was it? was it from heaven, or of men? Answer
+me."</p>
+
+<p>This question greatly perplexed those to whom it was put.
+They saw plainly, that if they acknowledged that John the
+Baptist was sent by God, Jesus would justly say, Why then did
+ye not believe him, when he told you I was the Messiah? On the
+other hand, they were afraid to say that John had no authority
+from God, because all the people looked upon him as a prophet,
+and would be ready to stone any one who said that he was not.
+"And they answered and said unto Jesus, We cannot tell whence
+it was." They had not asked the question from any real wish to
+know, for they would not speak what they felt to be the truth,
+because it would show that they were wrong. Under such
+circumstances, "Jesus answering saith unto them, Neither do I
+tell you by what authority I do these things."</p>
+
+<p>But our Lord did not leave them without an answer, if they
+would have laid it to heart; for, in the parable of the man who
+bid his two sons "go work to-day in my vineyard," He showed
+them plainly, that, in spite of all their profession of religion, they
+did not do what God had bade them, and therefore they would
+lose His favour; whilst the Gentiles, and all who repented and
+became the obedient sons of God, would go into the kingdom of
+heaven before them.</p>
+
+<p>"Then began he to speak to the people another parable" of
+the householder; who, after planting a vineyard and doing all
+that was necessary to make it produce good wine, sent first his
+servants and then his son to receive the fruits: but instead of
+making the proper return, the servants were ill-used, and the son
+killed. The people, on being asked what the lord of the vineyard
+would do to such men, answered, "He will miserably destroy
+those wicked men, and will let out his vineyard unto other
+husbandmen, which shall render him the fruits in their due<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span>
+season." Jesus then showed them, that this parable exactly
+described what the Jewish nation had done; and He said,
+"Therefore I say unto you, The kingdom of God shall be taken
+from you, and given to a nation bringing forth the fruits thereof."
+Jesus also spake another parable, wherein the kingdom of heaven
+is said to be like unto a certain king, which made a marriage
+feast for his son. This parable taught the same lesson; that if
+people will not come to God when He calls them, He will deprive
+them of the blessings they do not value. At the end of this
+parable, the king is represented as sending away into punishment
+a man who had not on a wedding garment. This is to warn us,
+that though the Lord has now given to Christians the blessings
+refused by the Jews, it is not enough to be called a Christian: each
+one of us must be really and truly a Christian in heart and life;
+clothed, as it were, with faith, love, obedience, and holiness, as
+with a wedding garment: without this, no man can enter into
+Christ's Church in Heaven.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXIX_DISCOURSES_ON_THE_TUESDAY" id="Chapter_XXIX_DISCOURSES_ON_THE_TUESDAY"></a><span class="smcap">Chapter XXIX.</span>&mdash;DISCOURSES ON THE TUESDAY.</h2>
+
+<p class="noindent"><span class="smcap">In</span> the parable of the Marriage Feast just spoken of, we read that
+when the invited guests refused to come, beggars were compelled
+to come in from the highways; now, though this may seem to us
+a strange thing, it would not appear so to those who heard this
+parable, as it was according to the customs of the East.</p>
+
+<p>Even now, the Arab princes often dine in the open air before
+their dwellings, and invite all that pass, even beggars, to share
+their meal: these guests sit down and eat, and when they have
+done, return thanks and go away.</p>
+
+<p>Another custom of those times is also referred to in this
+parable: kings and great men, when they made a feast, provided
+garments or robes to be lent to any guests who came without a
+proper dress for the occasion. As every man who needed it could
+have a garment if he asked for it, there was no excuse for any
+person who sat down <i>without</i> one. The man spoken of in the
+parable, could have had a wedding garment if he had sought for
+it; and so we read that he "was speechless," had nothing to say
+in his own defence, and was cast from the presence of the Lord.</p><p><span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span></p>
+
+<p>So it is with us; God will give faith, and love, and strength
+to keep His holy Word, to all who ask, and seek: therefore, if we
+are not covered with the garment of faith and holiness, it will be
+our own fault that we are not allowed to sit down with the
+righteous in the kingdom of Heaven.</p>
+
+<p>The righteousness of Christ is the real wedding garment of
+believers; and this will cover and save all, whose faith is true and
+lively; such as will show itself in their words and deeds.</p>
+
+<p>The Pharisees and Scribes saw that these parables were spoken
+against them, to show them how wrong they were; and this made
+them the more angry, and the more desirous to destroy Jesus.
+Being afraid to do this openly by violence, they "took counsel
+(or consulted together) how they might entangle him in his
+talk": that is, get Him to say something which would either
+offend the people, or give them a pretence for accusing Him to the
+Roman governor of teaching the people to rebel against the
+authority of Cæsar.</p>
+
+<p>They, therefore, sent forth certain of their own disciples, with
+the Herodians; spies, which should feign themselves just and
+good men, anxious to learn the truth by asking questions; whilst
+all the time, they hoped He would say something to enable them
+to "deliver him unto the power and authority of the governor."
+The Herodians here spoken of, seem to have been a party amongst
+the Jews, who were very favourable to the Romans; and thought
+they had the best right to appoint the kings and governors of
+Judæa. This party took its rise in the time of Herod the Great.</p>
+
+<p>These Herodians, though Jews themselves, had been quite
+ready to join with Herod, when, to please the Romans, he set
+apart temples for the worship of their false gods: by such means
+they had got into great favour with the Romans, as also with
+Herod the Great and all his family.</p>
+
+<p>The Pharisees and Herodians then came to Jesus, and having
+first declared their belief, that no fear of man would prevent His
+telling them plainly what was the Will of God, they said, "Tell
+us therefore, What thinkest thou, Is it lawful to give tribute unto
+Cæsar, or not? Shall we give or shall we not give?"</p>
+
+<p>The Romans had laid a tax upon Judæa when it became a
+Roman province: the Jews hated this mark of subjection, and
+the Pharisees taught, that as the Jews were God's chosen people,
+they ought not to pay tax or tribute to any foreign power. The
+Herodians held the contrary opinion; and some of the Jews<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span>
+followed them. Cæsar was a common name or title given to all
+the Roman Emperors, who had each their own particular name
+besides. Augustus Cæsar was Emperor of Rome when Jesus
+Christ was born; and, at the time we are speaking of, Tiberius
+Cæsar was the Emperor. If, to the question now asked, Jesus
+should answer, "Do not pay tribute," the Herodians would be
+offended, and would get the Roman governor to punish Him.
+If, on the other hand, Jesus should declare that it was lawful
+and right to pay tribute, the greater part of the Jewish people
+would be very indignant, and perhaps stone Him at once: at any
+rate, He would lose their favour, so that they would not oppose
+His destruction. Thus the Pharisees felt confident that Jesus
+must fall into the snare. "But Jesus perceived their wickedness;
+and knowing their hypocrisy, said, Why tempt ye me, ye
+hypocrites? Show me the tribute-money," that I may see it.
+"And they brought unto him a penny"&mdash;a Roman coin, equal to
+7&frac12;<i>d.</i> of our money, having upon it the image or figure of the
+Emperor's head, with some words, called the superscription, round
+it: just as our money has the Queen's image upon it, and writing
+also. "And he saith unto them, Whose is this image and superscription?
+They say unto him, Cæsar's. Then saith he unto
+them, Render therefore unto Cæsar the things which are Cæsar's;
+and unto God the things that are God's." Thus teaching, that
+their duty to God as His people, did not interfere with their
+duty to the Romans as temporal rulers. The Pharisees could
+not take hold of such words: "they marvelled at his answer, and
+held their peace, and left him, and went their way." Let us
+remember that with us also, our duty to God will not interfere
+with our duty to man: on the contrary, those who most love God,
+will best do their duty as Parents and Children, Kings and
+Subjects, Masters and Servants, Friends and Neighbours.</p>
+
+<p>The Pharisees having been put to silence in the matter of the
+tribute-money, another party or sect amongst the Jews, who did
+not believe in the future resurrection of the dead, came to Jesus,
+hoping also to entangle him in his talk. These Jews, who were
+called Sadducees, asked our Lord a question, which they thought
+it would be impossible for him to answer: but Jesus showed
+them, that only their own ignorance and inattention to what was
+written in their Scriptures, made them find any difficulty as to
+the resurrection of the dead: and He told them most plainly,
+that all the dead should certainly rise again; and that those who<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span>
+were worthy to live in Heaven, should "be as the angels of God."
+Some of the Scribes, who were present, agreed to the truth of
+all that Jesus spake, and said, "Master, thou hast well said."</p>
+
+<p>But when the Pharisees had heard that he had put the
+Sadducees to silence, they were gathered together. Then one of
+them, which was a Lawyer, one of the Scribes, came, and having
+heard them reasoning together, and perceiving that he had
+answered them well, "asked him a question, tempting him"; that
+is, hoping that His answer might give an opportunity of finding
+fault with Him.</p>
+
+<p>Before we speak of the question now asked, it is necessary to
+understand, that at this time the Scribes and Pharisees had taken
+up an opinion, that it was quite impossible for anybody to observe
+all the precepts and commandments contained in the Law of
+Moses; and that, therefore, every man might choose out one or
+two, and that if he observed these perfectly, he would be forgiven
+for not keeping the others. This was, of course, quite contrary
+to the teaching of Scripture, where we learn that all men must
+do their very best to keep the whole law of God, and do His Will
+in all things. The Pharisees having thus settled that they need
+only keep one Commandment, the question was, which it should
+be: some considered that the ordinances as to sacrifices were the
+most important; others thought attention to the wearing of
+phylacteries was the chief thing. No doubt it was much easier
+to attend to such outward observances, than to keep the temper
+in order and practise self-denial; but no outward service can
+please God if the heart is not right. As the Scribes and Pharisees
+were constantly disputing amongst themselves, as to which of the
+Commandments it was most important to keep, this Lawyer now
+asked Jesus, "Master, which is the first commandment of all?"
+which is the great commandment in the law? "And Jesus
+answered him, The first of all the commandments is, Hear, O
+Israel; The Lord our God is one Lord: and thou shalt love the Lord
+thy God with all thy heart, and with all thy soul, and with all
+thy mind, and with all thy strength: this is the first and great
+commandment." This answer could not be found fault with; for
+it agreed exactly with what Moses had said. But Jesus did not
+stop here. He knew that the Pharisees behaved with great
+unkindness to their Jewish brethren, who did not hold the same
+opinions as they did; and that they actually hated all their fellow
+creatures of a different religion: He therefore told them, that<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span>
+there was a second commandment, of almost equal importance to
+the first, and <i>both</i> must be kept. He said, "And the second is
+like unto it, namely this, Thou shalt love thy neighbour as thyself.
+There is none other commandment greater than these. On these
+two commandments hang all the Law and the prophets": meaning,
+that these two commandments contain all that the Law and the
+prophets had taught, and that any man who kept these, would
+indeed, keep the whole Law.</p>
+
+<p>Just as in our Catechism we say, that from the Commandments
+of the Law we learn two things: our duty towards God, and our
+duty towards man: nor can they be separated; he who really
+does love God with heart, and mind, and soul, and strength, will
+try in all things to please Him, and will not willingly break the
+least of His commands.</p>
+
+<p>He who so loves his fellow creatures, as to do them all the
+good he can, and treat them as he would himself wish to be
+treated, will certainly never injure any one in his person or his
+property; nor even be unkind to him, in word or deed.</p>
+
+<p>The Scribe who had asked the question, "tempting him,"
+appears to have been more honest than many of his brethren:
+he felt the truth of our Lord's words, and at once "said unto
+him, Well, Master, thou hast said the truth: for there is one
+God; and there is none other but he: and to love him with
+all the heart, and with all the understanding, and with all
+the soul, and with all the strength, and to love his neighbour
+as himself, is more than all whole burnt offerings and sacrifices.
+And when Jesus saw that he answered discreetly,
+he said unto him, Thou art not far from the kingdom of God."
+Jesus meant, that this Scribe was not far from being a true
+believer and disciple, and, we may hope, that he did become a
+sincere follower of the Lord, and an inheritor of the kingdom of
+Heaven.</p>
+
+<p>"And no man after that durst ask him any question."
+Seeing how all had failed to entangle Jesus in his talk, the
+Pharisees appear to have given up asking questions, which
+only gave Him an opportunity of showing His wisdom and
+holiness.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span></p>
+
+<h2><a name="Chapter_XXX_WEDNESDAYmdashJUDAS_COVENANTS" id="Chapter_XXX_WEDNESDAYmdashJUDAS_COVENANTS"></a><span class="smcap">Chapter XXX.</span>&mdash;WEDNESDAY&mdash;JUDAS COVENANTS
+TO BETRAY JESUS.</h2>
+
+<p class="noindent"><span class="smcap">Whilst</span> the Pharisees, who had asked questions in the hope of
+finding a fault, were gathered together, Jesus in His turn questioned
+them: He "asked them, What think ye of Christ? whose
+son is he? They say unto him, The son of David. He saith unto
+them, How then doth David in spirit call him Lord? for David
+himself said by the Holy Ghost, in the Book of Psalms, The Lord
+said unto my Lord, Sit thou on my right hand, till I make thine
+enemies thy footstool. David therefore calleth him Lord; if
+David then call him Lord, how is he his son?" The Pharisees
+could make no answer to this, without contradicting what
+David had said; or acknowledging that Christ, though in one
+sense the son of David, was more, and must be the Son of God
+spoken of by David and all the prophets. Therefore "no man
+was able to answer him a word, neither durst any man from that
+day forth ask him any more questions. The common people
+heard him gladly," however, not being so prejudiced against Him.</p>
+
+<p>Jesus at this time reproved the Scribes and Pharisees for
+their pride and hypocrisy; and for their observance of outward
+forms only, whilst they did not even try to act according to the
+real meaning and spirit of the Law of Moses. Jesus also told
+his disciples and the multitude, that though they ought to observe
+and do whatever the Scribes (whose business it was to explain
+and teach the Law) showed them that they ought to do, they
+must be careful not to follow their example: "The Scribes
+and the Pharisees sit in Moses's seat; all therefore whatsoever they
+bid you observe, that observe and do; but do not ye after their
+works: for they say and do not." Other things Jesus said at this
+time (Matt xxiii., Mark xii., Luke xx.), and he ended with again
+lamenting over the misery which Jerusalem was bringing upon
+herself, by refusing to receive Him, the Lord of Life and Glory:
+and He reminded His hearers, that He would have saved them
+had they been willing. "O Jerusalem, Jerusalem, thou that
+killest the prophets, and stonest them which are sent unto thee,
+how often would I have gathered thy children together, even as
+a hen gathereth her chickens under her wings, and ye would not!
+Behold, your house is left unto you desolate." Jesus was teaching<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span>
+in that part of the temple where stood the chest, into which
+those who came to worship, put gifts of money, to be used
+for the service of the temple.</p>
+
+<p>"And Jesus sat over against the treasury. And he looked up
+and beheld how the people cast money into the treasury; and
+many that were rich cast in much. And there came also a
+certain poor widow, and she threw in two mites, which make a
+farthing." There was a curious law at this time amongst the
+Jews, forbidding any one to put into the treasury so small a sum
+as <i>one</i> mite: this poor widow therefore put in the smallest sum
+she could. Many who saw her, most likely despised her offering;
+and thought that such a paltry sum was not worth giving. But
+He who seeth the heart, judged very differently: "He called
+unto him his disciples, and saith unto them, Verily I say unto
+you, that this poor widow hath cast more in, than all they which
+have cast into the treasury: for all these have of their abundance
+cast in unto the offerings of God: but she of her penury hath cast
+in all that she had, even all her living."</p>
+
+<p>The difference was, that the rich men had given large sums,
+of which they would not feel the loss: but the poor widow had
+practised the greatest self-denial, in order to do something for
+the service of God. She had to work hard to gain money to buy
+necessary food, and by giving all she had at this time, she would
+be obliged to go without a meal. Without self-denial, we cannot
+please God: and we can all practise self-denial, though it seems
+very hard to do so. If we give up our own wishes, and practise
+self-denial, in the most trifling things, though men may not
+know it at all, God does: and if He sees that we do it <i>because</i> He
+has bid us deny ourselves, He will be pleased with us.</p>
+
+<p>Our Lord now departed from the temple, and as he went out
+"his disciples came to him, for to show him, the buildings of the
+temple"; that is, to draw His attention to the strength of the
+walls, and the size of the stones used in building it; as if they
+thought it almost impossible that one stone should not be left
+upon another. But Jesus again assured them that the temple,
+as well as the city, should be utterly destroyed.</p>
+
+<p>Jesus then spake of the misery that would come upon the
+Jews, when the destruction of their city should take place. From
+this, He went on to speak of the end of the world, which must
+surely take place some day or other: and He warned them, that
+as no man could know when this event would take place, it<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span>
+was necessary that every one should be prepared to meet
+their God.</p>
+
+<p>Let us remember this: let each one of us try to live every
+day as if it was to be our last. Many things He spake, to
+enforce the duty of watching, so as to be always ready.</p>
+
+<p>In order to impress more strongly upon His disciples the
+dreadful consequence of not being ready, when the Lord should
+come to judge the world, Jesus told them the parable of the Ten
+Virgins, five of whom were wise, and five foolish. These latter
+were shut out from the marriage; and Jesus showed how this
+parable applied to all men, by saying, "Watch therefore, for ye
+know neither the day nor the hour wherein the Son of man
+cometh."</p>
+
+<p>Again, to show them the necessity of being found at the last
+day, doing the will of God, and improving the talents committed
+to our care, Jesus told His disciples another parable of the
+Servants and the Talents; greatly resembling one spoken before,
+as given by St. Luke, chap. xix. He likewise showed His
+disciples, that though here all men seem to go on much alike, so
+that it is often difficult to know who are really serving God with
+all their hearts, and who are not, there will be no difficulty in the
+last day, when the godly and the ungodly shall be as easily divided,
+"as a shepherd divideth his sheep from the goats": and that
+while the Lord would take the one to live with Him for ever, the
+others should go away into everlasting punishment. Jesus also
+declared, that one way of gaining the favour of God, was by doing
+acts of kindness and self-denial, to help our suffering fellow
+creatures.</p>
+
+<p>All these discourses, which followed the last cleansing of the
+temple, seem to have been uttered on the Tuesday in Passion
+Week. "And in the day time he was teaching in the temple;
+and at night he went out, and abode in the mount, that is called
+the mount of Olives;" at Bethany, as is generally believed.
+We have now come to the Wednesday in Passion Week, two days
+before the feast of the Passover, called also the feast of unleavened
+bread. Jesus, to prepare His disciples for what was about to
+happen, said unto them, "Ye know that after two days is the
+feast of the Passover, and the Son of man is betrayed to be
+crucified."</p>
+
+<p>"Now the feast of unleavened bread drew nigh, which is
+called the Passover. Then assembled together the Chief Priests<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span>
+and the Scribes, and the elders of the people" (who had long
+sought to destroy Jesus), "unto the palace of the High Priest,
+who was called Caiaphas, and consulted how they might take
+Jesus by craft and put him to death," without causing any
+uproar among the people. If once they could contrive to deliver
+Him up as a prisoner to the Roman governor, there would be
+no possibility of His being rescued by the people.</p>
+
+<p>The Priests and elders were now offered help from an
+unexpected quarter. "Then entered Satan into Judas, surnamed
+Iscariot, being of the number of the twelve." Judas had
+probably taken offence at what Jesus said, when Mary anointed
+His feet: he was a bad man, without any real love for his
+Master; and instead of fighting against the sinful lusts or desires
+of his own heart, he indulged them, and so let the Devil enter in,
+and lead him to betray the Lord. "And he went his way unto
+the Chief Priests, and communed with them how he might betray
+him unto them. And said unto them, What will ye give me, and
+I will deliver him unto you? And when they heard it they
+were glad, and promised to give him money. And they covenanted
+(or agreed with him) for thirty pieces of silver." Thirty
+shekels or pieces of silver (worth about 3<i>l.</i> 11<i>s.</i>), was the sum
+which Moses had commanded to be paid by the owner of any
+beast, which had by accident killed the slave of another man:
+thus, in every respect, did Christ take upon Him the form and
+condition of a servant or slave.</p>
+
+<p>Judas having consented to sell the life of his Master
+for thirty shekels, "from that time sought opportunity how he
+might conveniently betray him unto them in the absence of the
+multitude." It is a terrible thing when a man is so hardened,
+as to watch for an opportunity of committing a crime! That,
+indeed, is wilful sin. The next day, Thursday, was "the first
+day of unleavened bread, when they killed the Passover. The
+disciples came and said unto Jesus, Where wilt thou that we go
+and prepare that thou mayest eat the Passover? And He sendeth
+forth two of his disciples, Peter and John, saying, Go ye into the
+city; and behold when ye are entered into the city, there shall
+meet you a man bearing a pitcher of water: follow him into the
+house where he entereth in; and say ye to the good man (or
+owner) of the house, The Master saith unto thee, My time is at
+hand; I will keep the Passover at thy house: Where is the
+guest chamber, where I shall eat the Passover with my disciples?<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span>
+And he will show you a large upper room furnished and prepared:
+there make ready for us. And his disciples went forth and
+came into the city, and found as He had said unto them: and
+they made ready the Passover." What a strengthening of the
+Apostles' faith this must have been: He who could thus foretell
+all, even the most trifling events, must be God indeed. The
+blessed thought that God knows and governs all things, should
+make us trust in Him, and do our duty without any fear of
+the consequences.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXI_MODE_OF_CELEBRATING_THE" id="Chapter_XXXI_MODE_OF_CELEBRATING_THE"></a><span class="smcap">Chapter XXXI.</span>&mdash;MODE OF CELEBRATING THE
+PASSOVER.</h2>
+
+<p class="noindent"><span class="smcap">In</span> order to a better understanding of all that the Gospels tell us
+of the Last Supper, it will be well to see how the Jews at that
+time kept the Passover.</p>
+
+<p>In the first place, on the day when the Paschal Lamb was to be
+killed and eaten, the Jews were to put away out of their houses
+all leaven or yeast, and live for a whole week on cakes made of
+unleavened dough: hence the Feast of the Passover was also
+called the "Feast of unleavened bread."</p>
+
+<p>1. When the guests were assembled in the evening to eat
+the Passover, the ceremonies began, by the master of the house
+giving to each one a cup of wine mixed with water, saying at
+the same time, "Blessed be He that created the fruit of the
+vine": then they all gave thanks and drank the wine.</p>
+
+<p>2. All the guests after drinking the wine, washed their hands;
+and then the three things ordered by the Law of Moses, were
+placed on the table before the master of the house. These three
+things were, the Paschal Lamb roasted whole; two cakes of unleavened
+bread; and a dish of bitter herbs. To these were added
+the remains of the peace-offerings offered the day before, and
+some other meats; also a thick sour sauce, intended to remind
+the Jews of the bricks made by their forefathers in Egypt.</p>
+
+<p>The master of the house, or whoever took the direction of the
+feast, then ate, and gave to each of the guests a small piece of
+lettuce; at the same time blessing God for the fruits of the earth;
+afterwards each person present, ate a bit of the unleavened bread
+dipped in the bitter herbs.</p><p><span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span></p>
+
+<p>3. In the third place, all the dishes were taken off the table,
+and the children, who were not of age to keep the feast, were
+called in: the meaning of the Feast was then explained to them,
+in obedience to the commandment of the Lord, spoken by Moses,
+saying, "And it shall come to pass when ye be come to the
+land which the Lord will give you, and your children shall
+say unto you, What mean ye by this service? that ye shall
+say, It is the sacrifice of the Lord's Passover, Who passed over
+the houses of the children of Israel in Egypt, when He smote
+the Egyptians and delivered our houses."</p>
+
+<p>4. After the young people had been duly taught, the supper
+was, in the fourth place, again set upon the table. Each person
+then, in turn, lifted up the bitter herbs and the unleavened cakes,
+and afterwards joined in declaring, that they ate them in remembrance
+of the bondage in Egypt, and the deliverance from it:
+then they praised God, by singing the 113th and 114th Psalms;
+and having blessed the Lord, a second cup of wine was drunk.</p>
+
+<p>5. In the fifth place, the guests again washed their hands;
+and then the master of the family took the two unleavened cakes,
+broke one of them into pieces, and placed the broken pieces on
+the top of the whole cake: after this, he blessed it; and each
+person taking one of the broken pieces with some of the bitter
+herbs, dipped them into the sour sauce, and ate them; they then
+blessed God again. Thanks were now given over the remains of
+the yesterday's peace-offering, and some of that eaten. The next
+step was to give thanks over the Paschal Lamb, of which all
+partook. The Passover Feast was now, in fact, finished; but the
+Jews made the supper last longer, by eating any other food they
+liked; always taking care to <i>finish</i> by swallowing a little morsel
+of lamb, as after partaking of that, they were not supposed to
+eat anything more that night.</p>
+
+<p>6. In the sixth place, the hands were washed for the third
+time; and the master of the house said a blessing over a third
+cup of wine, which was then drunk by each guest. This third
+cup of wine was commonly called the "Cup of Blessing." A
+fourth cup of wine was then mixed with water; and over this,
+certain Psalms, from the 115th to 118th inclusive, were sung;
+and then a prayer concluded the whole ceremony.</p>
+
+<p>This was the manner in which the Jews kept the Passover
+Feast, when Jesus ate it with His disciples. When Jerusalem
+was destroyed, the Jews who were forced to go and live in other<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span>
+lands, could not sacrifice the lambs in a proper manner; and
+therefore they used to put a bit of unleavened bread under a
+napkin, and keep it for a last mouthful, instead of the morsel of
+lamb.</p>
+
+<p>In the impossibility of continuing to carry out the ordinances
+of the Ceremonial Law, after the death of Jesus, we see the Hand
+of God, fulfilling His Word.</p>
+
+<p>The Passover was a type of Christ&mdash;signifying the deliverance
+of His people from bondage to the Devil. When Christ had
+come, and once for all made atonement as the Lamb of God, a
+ceremony to <i>prefigure</i> His sacrifice was out of place. Another
+rite was instituted, "in thankful remembrance of His death."
+But the Jews, who would not believe that Christ was the true
+Passover, endeavoured, and still do endeavour, to observe that
+Law which He has done away with.</p>
+
+<p>"And in the evening Jesus cometh with the twelve, and
+when the hour was come, he sat down, and the twelve Apostles
+with him." Then He told them plainly that this was the last
+Passover He should eat on earth; saying, "With desire I have
+desired to eat this Passover with you before I suffer; for I say
+unto you, I will not any more eat thereof, until it be fulfilled in
+the kingdom of God." Then when Jesus, as Master of the family,
+had given the first cup to the disciples, "He gave thanks and
+said, Take this, and divide it among yourselves: for I say unto
+you, I will not drink of the fruit of the vine until the kingdom
+of God shall come." Jesus being the true Lamb of God, now
+about to be sacrificed for the deliverance of His people, would
+not Himself partake of things, only appointed as <i>signs</i> or <i>types</i>
+of what He was to accomplish by the sacrifice of Himself. When
+the supper, or some part of it, was ended, there arose some strife
+or dispute amongst the disciples, as to "which of them should be
+accounted the greatest."</p>
+
+<p>For this Jesus gently rebuked them; and then, wishing to
+set them an example of humbleness and kindness, "He riseth from
+supper, and laid aside his garments; and took a towel and girded
+himself:" that is, He took off His robe or upper garment, and
+then bound His other garments round him with a towel, as was
+usually done by those who served, or waited upon others. "After
+that he poureth water into a basin and began to wash the disciples' feet,
+and to wipe them with the towel wherewith he was
+girded. Then cometh he to Simon Peter;" but he, believing<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span>
+that Jesus was indeed the Messiah, could not bear the idea of
+His acting a servant's part, and objected, saying "Lord, dost thou
+wash my feet? Jesus answered and said unto him, What I do
+thou knowest not now; but thou shalt know hereafter." These
+words should have overcome all doubts and scruples; but in his
+anxiety and zeal for what he considered to be the glory of the
+Lord, Peter quite lost sight of his own duty, which was to be
+obedient in all things, and hastily exclaimed, "Thou shalt never
+wash my feet."</p>
+
+<p>Peter was quickly recalled to a sense of his fault, for "Jesus
+answered him, If I wash thee not, thou hast no part with me."
+Such a declaration might well alarm Peter, who really loved his
+Lord, and wished to serve Him; and in his zeal he rushed into
+the opposite extreme, and cried out, "Lord, not my feet only,
+but also my hands and my head." But true and perfect obedience
+is <i>doing exactly</i>, as <i>we are told</i>, neither more nor less; and of
+this Peter was reminded by Jesus, who "saith to him, He that
+is washed needeth not save to wash his feet, but is clean every
+whit."</p>
+
+<p>But these words of our Lord had a further meaning. By
+washing their feet, Jesus meant to teach His disciples, that as
+washing with water was necessary to cleanse the body, so holiness
+and purity were necessary to cleanse the soul: and that as
+through Him alone they could receive the latter, He now used
+that "outward and visible sign" as a type, or proof, of "the
+inward and spiritual grace" He would give to them. By washing
+the feet <i>only</i>, Jesus signified, that those who through faith
+and repentance were by His mercy cleansed from their sins, and
+redeemed from the curse by His sacrifice, would only in future
+need to be cleansed from such sins, as the weakness and frailty of
+man cause him daily to fall into: just as a guest, who after
+making himself clean to come to a feast, would only need, on his
+arrival, to wash off the dust which must settle on his bare feet
+during his walk.</p>
+
+<p>To the words thus spoken to Peter, Jesus added, "And ye are
+clean, but not all": for knowing the hearts of all, He thus showed
+that the sin of Judas was not hid from Him: the disciples naturally
+would not understand these words, except Judas, whose conscience
+ought to have reproached him. "After Jesus had washed
+their feet, and had taken his garments, and was set down again,
+he said unto them, Know ye what I have done to you? Ye call<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span>
+me Master and Lord: and ye say well; for so I am. If I then,
+your Lord and Master, have washed your feet, ye also ought to
+wash one another's feet. For I have given you an example, that
+ye should do as I have done to you. Verily, verily, I say unto
+you, The servant is not greater than his lord; neither he that is
+sent greater than he that sent him."</p>
+
+<p>These words are too plain to require much comment. Washing
+the feet, was looked upon as the business of the lowest servant;
+and by taking such an office upon Himself, the Lord and
+Master of all, Jesus taught the disciples and all of us, that it can
+never be beneath us to do any kind office in our power, to help
+our fellow creatures. Let us ever remember, that Jesus Christ
+came upon earth not only to be a "sacrifice for our sins," but also
+"an ensample (or example) of godly life"; and that it is our
+duty as well as our happiness, to try in everything to follow His
+example where He has set us one; and in other matters, to think
+<i>how</i>, under the circumstances, <i>He would have been likely</i> to act,
+that we may do the same. This is, indeed, to follow Christ; and
+so following we shall enter into His kingdom in Heaven.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXII_THE_LAST_SUPPER" id="Chapter_XXXII_THE_LAST_SUPPER"></a><span class="smcap">Chapter XXXII.</span>&mdash;THE LAST SUPPER.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> as they sat and did eat, Jesus said, Verily I say
+unto you, that one of you which eateth with me shall betray me:
+behold, the hand of him that betrayeth me is with me on the
+table." The disciples, hearing this, "began to be exceeding
+sorrowful, and to enquire among themselves, which of them it
+was that should do this thing: and one by one, they asked him,
+Lord, is it I? and another said, Is it I?"</p>
+
+<p>It was well for the disciples to be sorrowful, and fearful of
+doing wrong. When we hear of sin committed, we should never
+say or think, "I am sure <i>I</i> should not do this, or that"; because
+we do not know what we might do, if we were tempted as others
+have been. Let us, on the contrary, when we hear of others
+falling into sin, watch and pray the more earnestly, that we may
+never be led to do anything which we know to be wrong.</p>
+
+<p>In answer to the question asked by each one of the disciples,
+Jesus repeated what He had said, that one of them should betray
+Him; and "said unto them, It is one of the twelve that dippeth<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span>
+with me in the dish; the same shall betray me." And then He
+told them that, although He came on earth on purpose to die, yet
+the man who sinfully betrayed Him would bring upon himself
+the utmost wrath of God. "The Son of man, indeed, goeth as
+it is written of him: but woe to that man by whom the Son of
+man is betrayed! it had been good for that man if he had not
+been born. Then the disciples looked one on another, doubting
+of whom he spake." But though eleven of the disciples knew
+not the meaning of their Lord's words, there was one who could
+have had no doubt upon the subject&mdash;one who had sold himself
+to do evil, and was only waiting for a convenient opportunity
+to execute his wicked purpose. Even now he might have
+taken warning, and given up his guilty purpose; but no: he
+had listened to the Devil, and his heart was hardened against
+Jesus.</p>
+
+<p>According to the custom in those times, when people did not
+<i>sit</i> as we do to their meals, but lay upon couches, so that one
+guest leant upon the one next to him, John, who was next to
+Jesus, was leaning on Jesus's bosom. John is always spoken
+of as "the disciple whom Jesus loved"; showing that he was,
+as a man, especially dear to his Master, in consequence of which,
+doubtless, his place at supper was next to that of Jesus.</p>
+
+<p>Simon Peter, always eager and active, now beckoned, or made
+signs, to John, "that he should ask who it should be of whom
+he spake. He then, lying on Jesus's breast, saith unto him,
+Lord, who is it? Jesus answered, He it is to whom I shall give
+a sop, when I have dipped it. And when he had dipped the sop,
+he gave it to Judas Iscariot, the son of Simon. And after the
+sop Satan entered into him,"&mdash;that is, gained more entire possession
+of his soul; as will always be the case when we once listen
+to the Devil. What our Lord said to John does not appear to
+have been heard by any of the other disciples. Judas himself
+now dared to ask, "Master, is it I? He said unto him, Thou
+hast said,"&mdash;which was a most solemn form of saying "Yes."
+Jesus then said unto Judas, "That thou doest do quickly."
+Judas immediately left the company, and went out.</p>
+
+<p>Even then the other disciples do not seem to have understood
+that Judas was the traitor. St. John tells us, that "no man at
+the table knew for what intent he spake this unto him. For
+some of them thought, because Judas had the bag (or common
+purse), that Jesus had said unto him, Buy those things that we<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span>
+have need of against the feast; or that he should give something
+to the poor."</p>
+
+<p>There were still sacrifices needed for the remaining days of
+the feast.</p>
+
+<p>After Judas was gone out, Jesus told the disciples that, as
+in His life He had glorified the Father, He was now about
+to glorify Him still farther by his death. Then he bade them
+love one another, as He had loved them: and this He called
+"a new commandment," because the love of His followers for
+one another, was to be something very different from what the
+Jews taught and practised.</p>
+
+<p>Jesus then warned Peter, that Satan would tempt him, but
+that He had prayed for him that his faith might not entirely fail,
+although he would fall into sin: and He charged him, when he
+should have recovered himself, to strengthen the faith of others.
+Peter had not yet learned the lesson of humility, which would
+have made him distrust himself. He knew that he loved his
+Master, and therefore he fancied, that for His sake he could bear
+and do anything. Instead, therefore, of being filled with fear at
+this warning, he exclaimed, "Lord, I am ready to go with thee
+both into prison and to death." And Jesus said, "I tell thee,
+Peter, the cock shall not crow this day before that thou shalt
+thrice deny that thou knowest me."</p>
+
+<p>The Jewish day was reckoned from one sunset to another.
+The Passover was always eaten in the evening; and thus a new
+day was beginning when Jesus spake these words.</p>
+
+<p>Jesus next asked the disciples, whether they had lacked or
+wanted anything when He sent them to teach throughout the
+country, taking with them neither purse, nor scrip, nor shoes.
+They answered, that they had wanted for nothing. "Then said
+he unto them, But now, he that hath a purse, let him take it,
+and likewise his scrip; and he that hath no sword, let him sell
+his garment, and buy one. For I say unto you, that this that
+is written must yet be accomplished in me, And he was reckoned
+among the transgressors: for the things concerning me have an
+end,"&mdash;an end or object,&mdash;that is, everything which the prophets
+had spoken concerning the circumstances of our Saviour's Passion,
+was intended to fulfil some especial purpose, and therefore all must
+be exactly fulfilled. In answer to what Jesus said, the disciples
+"said, Lord, behold, here are two swords. And he said unto
+them, It is enough."</p><p><span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span></p>
+
+<p>Simon Peter appears still not to have understood that his
+Master's death was at hand, for "he said unto him, Lord, whither
+goest thou? Jesus answered him, Whither I go, thou canst not
+follow me now; but thou shalt follow me afterwards." Peter
+was not to die with his Lord; but he did afterwards follow Him
+indeed, for he was crucified some years after, in the reign of the
+Emperor Nero. Peter, as usual in his zeal and self-confidence,
+lost sight of the fact, that his duty was to believe and acquiesce
+without questioning and gainsaying: he needed the severe lesson
+he received afterwards, to teach him this. Now, in his love for
+his Master, "he said unto him, Lord, why cannot I follow thee
+now? I will lay down my life for thy sake. Jesus answered
+him, Wilt thou lay down thy life for my sake? Verily, verily,
+I say unto thee, The cock shall not crow till thou has denied me
+thrice."</p>
+
+<p>We now come to a very important event in the life of our
+Saviour, namely, His instituting another Feast, or Ceremony, to
+take the place of the Passover. The Passover was a means of
+reminding the Jews of a past bodily deliverance, and also of keeping
+them in remembrance of the promised Messiah, who <i>was to
+come</i>, and deliver them from spiritual bondage.</p>
+
+<p>When the Messiah had actually come and finished His work,
+it would no longer be right to keep the Passover, as given to
+Moses. Jesus therefore, in doing away with this Feast, gave
+to His disciples another, which was for ever to remind men of
+all He had done for them. This Holy Feast we call "The Lord's
+Supper," "The Eucharist," or giving of thanks, "The Communion"
+of His blessed body and blood. "The Lord's Supper"
+is one of the Two Sacraments which Christ hath ordained in His
+Church. The other is Baptism, whereby we are admitted into
+Christ's Church. This is only partaken of once; just as in the
+natural world a child can only be born once. The Lord's Supper,
+on the contrary, should be partaken of constantly; just as we
+daily eat and drink to keep ourselves alive. But children do not
+partake of this Sacrament until they are old enough to understand
+its nature, and to fight for themselves against the world,
+the flesh, and the Devil.</p>
+
+<p>The Four Gospels do not give us exactly the same account
+of what took place at the institution of the Lord's Supper. Some
+mention one thing, and some another; and therefore it is difficult
+to say <i>the order</i> in which the events took place: that is however,<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span>
+of little consequence, since we are sure that everything they do
+tell us, did happen during the Last Supper which Jesus ate with
+His disciples.</p>
+
+<p>"As they were eating,"&mdash;probably at that part of the Feast
+when the master of the family broke one of the unleavened cakes
+(see 5, p. 123),&mdash;"Jesus took bread, and blessed it, and brake
+it, and gave it to the disciples, and said, Take, eat; this is my
+body, which is given for you: this do in remembrance of me."</p>
+
+<p>They were to look upon this bread as the body of Christ,
+sacrificed for them; and in the same spirit they were to eat bread
+in a solemn manner, from time to time, in remembrance of all the
+blessings which Jesus purchased for mankind, by giving up His
+body, or His human life, for our redemption.</p>
+
+<p>"Likewise also, after supper, he took the cup,"&mdash;probably
+that one called the Cup of Blessing (see 6, p. 123),&mdash;"and when
+he had given thanks, he gave it to them, saying, Drink ye all
+of it: and they all drank of it. And he said unto them, This is
+my blood of the new testament. This cup is the new testament
+in my blood, which is shed for you and for many, for the remission
+of sins."</p>
+
+<p>The wine in the cup was to be taken as a memorial, or
+remembrance, of that New Covenant, or agreement, made between
+God and man, by the shedding of that precious blood wherewith
+the Saviour blotted out our sins.</p>
+
+<p>The Old Covenant of works, made by God with the Children
+of Israel, was now done away with. The New Covenant of Grace
+was to take its place. In this New Covenant, God promised, that
+as Jesus bore our punishment, and washed out our sins with
+His atoning blood, we for His sake should be looked upon as
+righteous, because He was righteous: our part of this New
+Covenant being to repent and forsake our sins, and have such
+faith in Christ as will constantly show itself by our trying to
+please Him, and prove our love by doing His will.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXIII_JESUS_IN_THE_GARDEN_OF" id="Chapter_XXXIII_JESUS_IN_THE_GARDEN_OF"></a><span class="smcap">Chapter XXXIII.</span>&mdash;JESUS IN THE GARDEN OF
+GETHSEMANE.</h2>
+
+<p class="noindent"><span class="smcap">Our</span> blessed Lord loved His disciples to the end; and in order
+that they might remember all the blessings secured to them by<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span>
+His death on the Cross, He appointed the "outward and visible
+sign," of eating bread and drinking wine, which were to figure,
+or represent to their minds, His body and blood thus given for
+them: but not given for them <i>only</i>, but for all mankind; and
+therefore it is just as necessary for all Christians to remember
+these things.</p>
+
+<p>We consequently find, that ever since that last Supper, when
+Jesus said, "Do this in remembrance of me," Christians <i>have</i>
+constantly done the same thing, that Christ then commanded His
+disciples to do. We, as members of Christ's Holy Church, continue
+to receive bread and wine in the Sacrament of the Lord's Supper,
+in token of our belief, that the body of Jesus was broken and
+His blood shed for us; and that we thereby hope, "that our
+sinful bodies may be made clean by His body, and our souls
+washed through His most precious blood."</p>
+
+<p>When you are of an age to partake of the blessed Sacrament
+of the Lord's Supper, you will learn more about it: mean time
+do not forget that it was appointed by Jesus Christ, only a few
+hours before He made that sacrifice of Himself, which we commemorate,
+or remember, in this solemn service.</p>
+
+<p>After the institution of the Lord's Supper, Jesus told His
+disciples (John xiv.) that though He was about to leave them,
+it was for their good that He should go; because then the Holy
+Spirit would come upon them, to teach and comfort them: and
+that if they believed in Him, and followed in the way that He
+had already pointed out, they should abide with Him in heaven.
+He likewise declared, that all who professed to love Him must
+show their love by keeping His commandments. Jesus, having
+spoken these things, said, "Arise, let us go hence." And when
+"they had sung an hymn," according to the custom at the
+Passover, where Psalms were sung after the fourth cup of wine,
+Jesus came out, and went, as he was wont, "to the Mount of
+Olives; and his disciples followed him."</p>
+
+<p>Here again Jesus spake many things to the disciples&mdash;(John
+xv., xvi.). He compared Himself to a vine, and His disciples to
+the branches. He is the root, without which there can be no
+tree: as long as the branches remain part of the tree, they receive
+nourishment from the root, and bring forth fruit: but if the
+branches are cut off, and so separated from the root, they wither
+and die, and are of no use except to be burned. In the same
+way all who will be His disciples, must by faith abide in Him as<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span>
+their root; doing His will, copying His example, and so bringing
+forth the fruit of good works to the glory of God.</p>
+
+<p>Amongst other things, Jesus spake to the disciples of prayer;
+and promised that God would give them whatsoever they
+should ask in His Name. He also warned them, that if they
+faithfully followed His precepts and obeyed His commands,
+they would in this world meet with troubles, and be cruelly
+treated and even killed, by those who would not believe in Him.
+The enemies of Jesus, those who knew not Him Who sent
+Him, would persecute His faithful servants for their Master's
+sake. Having warned His disciples that they must suffer for the
+sake of their faith, Jesus bid them fear nothing so long as they
+continued to love and serve Him: for whilst they did so, God
+would bless and comfort them, and finally take them to Himself
+in heaven. "In the world ye shall have tribulation: but be of
+good cheer; I have overcome the world." Now all that Jesus
+said to His disciples was meant for <i>all</i> His followers in all times,
+even unto the end of the world.</p>
+
+<p>Such promises and hopes have supported the "noble army of
+martyrs," who in the early ages of the Church suffered tortures,
+and died the most cruel death, rather than give up, or even
+<i>pretend</i> to give up, their faith in the Lord Jesus Christ. The
+same spirit should be in us: we are not called to martyrdom as
+were the holy men of old; but should the Lord allow it to be so
+again, should we be ready so to suffer for our religion? But let
+us ask ourselves another question, of more practical importance at
+the present time: Are we willing to give up <i>anything</i> for the
+sake of pleasing Jesus? Do we give up our own wishes and
+pleasures to please Him, Who bids us deny ourselves? Do we
+try to conquer our evil tempers, passions, and inclinations, because
+He has said, "Resist the Devil"? If we have anything like the
+spirit which guided the martyrs, we shall force ourselves to
+be attentive and industrious, when we feel careless and idle:
+obedient, when we feel wilful and perverse; kind and generous,
+when we feel selfish: gentle and patient, when we feel cross and
+irritable; and so on. This is no easy task; no easy life. But
+we must remember Christ's warning, that those who will be His
+faithful servants, <i>must</i> meet with difficulties and hindrances in
+their way. Let us then pray for the Holy Spirit, to teach, and
+guide, and support us; so that, our hearts being filled with faith
+and love, we "may never be ashamed to confess the faith of<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span>
+Christ crucified, and manfully to fight under his banner, against
+sin, the world, and the devil, and to continue Christ's faithful
+soldiers and servants unto our life's end."</p>
+
+<p>When Jesus had said these things, He lifted up His eyes
+to Heaven, and prayed to His Father, to support Him through
+the coming trial; so that He might glorify the Father, by securing
+the salvation of men. Then Jesus prayed for the disciples who
+did already believe in Him, and besought that they might be
+kept in His faith and love, and enabled to teach others all that
+He had taught them.</p>
+
+<p>Our Lord also prayed for all who should in after times learn
+true religion from the teaching or writings of the Apostles, and
+so become one of them, by having the same faith, the same wish
+to glorify God by obedience to His holy Will. For all who do thus
+join themselves to Him, Jesus prayed that they may be with Him
+in heaven. Our blessed Lord thus prayed for us, and for all His
+followers in every age: and He still prays for us, and intercedes
+for us in heaven. All Christians are now one body, of which
+Christ is the Head; one vine, of which Christ is the root; one
+flock, of which Christ is the Shepherd.</p>
+
+<p>We call this body the Church of Christ; by Baptism we are
+taken into this Church, and made part of this body; therefore,
+we must try always to know and do the Will of our Head.</p>
+
+<p>When Jesus had ended His prayer, He saith unto the disciples,
+"All ye shall be offended because of me this night: for it is
+written, I will smite the shepherd, and the sheep of the flock shall
+be scattered abroad. But after I am risen again, I will go before
+you into Galilee."</p>
+
+<p>By being "offended," Jesus meant that they would be afraid
+to own Him as their Master, and would forsake Him: but to
+show them that He would not punish their weakness by casting
+them off for ever, He told them where they might see Him again,
+after He should have risen from the dead.</p>
+
+<p>Notwithstanding the warnings already received, Peter was
+still full of self-confidence, and "answered and said unto him,
+Though all men shall be offended because of thee, yet will I
+never be offended." Why should Peter have thought himself
+more likely than others to do right? Why should any of us
+think so? Whenever we do thus depend upon ourselves to do
+right, we are almost sure to fall into sin, for the Devil takes
+advantage of our pride and self-conceit, to tempt us; and then<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span>
+God frequently leaves us to ourselves, that from our fall we may
+learn by painful experience our exceeding weakness and sinfulness.
+Jesus now showed Peter, that though he thought himself
+so safe, he would do worse than his fellow disciples; for "he
+saith unto him, Verily I say unto thee, That this day, even in
+this night, before the cock crow twice, thou shalt deny me thrice.
+And Jesus said unto him, Verily, I say unto thee, That this night,
+before the cock crow, thou shalt deny me thrice. Peter spake the
+more vehemently, and said unto him, Though I should die with
+thee, yet will I not deny thee in any wise. Likewise also said all
+the disciples."</p>
+
+<p>Poor Peter little knew himself! No doubt he and all the
+disciples felt what they now said: but if men would bear in
+mind their weakness and proneness to sin, they would never feel
+<i>sure</i> of not doing wrong; but would watch and pray, so that the
+Devil may get no advantage over them. "When Jesus had
+spoken these words, he went forth with his disciples" from the
+place on the Mount of Olives, where they were, "unto a place
+called Gethsemane, over the brook Cedron, where was a garden,
+into the which he entered, and his disciples. And Judas also
+knew the place, for Jesus oft-times resorted thither with his disciples."
+Having entered into this garden with the eleven disciples,
+Jesus saith unto eight of them, "Sit ye here while I go and pray
+yonder. And he taketh with him Peter, and James and John,
+the two sons of Zebedee, and when he was at the place" to which
+he had intended to go, "he began to be sorrowful, and sore
+amazed, and to be very heavy."</p>
+
+<p>Now began the mysterious, and most bitter part of our blessed
+Lord's sufferings for sinful man. What those sufferings were, we
+do not exactly know: they were not bodily, but spiritual; his soul
+suffered such agony, as we can form little idea of: we only know
+that sin, the sin of man, <i>our sin</i>, caused His sufferings; and that
+the holy and righteous Lord now bore for our sakes, all the agony
+that is the fruit of sin. It seems likely that at this time the
+Devil and his evil spirits again attacked Jesus, and tried by every
+means in their power to prevail upon Him not to finish His
+work, even the salvation of man, but to spare <i>Himself</i>, and leave
+His guilty creatures to the fearful consequences of their sins.
+In His agony, prayer was our Lord's refuge; and feeling the
+necessity of being alone with God, that He might freely pour out
+His soul before Him, "he saith unto the three who accompanied<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span>
+him, My soul is exceeding sorrowful, even unto death: tarry ye
+here and watch with me." Thus He asked them to help Him
+with their prayers; setting, in His human nature, an example
+for all men to follow. Then, knowing the power and malice of
+the Devil, Jesus added a caution to pray for themselves, that they
+might not be led into sin, by any temptation which should come
+upon them; "he saith unto them Pray, that ye enter not into
+temptation."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXIV_JESUS_BETRAYED" id="Chapter_XXXIV_JESUS_BETRAYED"></a><span class="smcap">Chapter XXXIV.</span>&mdash;JESUS BETRAYED.</h2>
+
+<p class="noindent"><span class="smcap">When</span> Jesus had cautioned Peter, James and John, to watch and
+pray, "he went forward a little, and was withdrawn from them
+about a stone's cast, and kneeled down and prayed"; in the
+earnestness of His prayer, "he fell on his face on the ground, and
+prayed that, if it were possible, the hour might pass from him."
+It was not the death upon the cross which Jesus prayed might
+pass from Him: human martyrs have borne bodily sufferings and
+cruel deaths, supported by the grace of God; and though in His
+human nature Christ might well shrink from the pain of Crucifixion,
+He was ready to give His body for our redemption.</p>
+
+<p>But his sufferings in the garden of Gethsemane, were far
+beyond what any human being could suffer, or than we can
+understand. His heavenly Father saw fit to let Him suffer for
+a time, all the unspeakable agony which the just anger of God
+can lay upon the impenitent soul. And we may well believe
+that this agony was a hundred-fold increased for Him, Who was
+thereby to redeem countless myriads of souls. And might not
+this terrible agony be increased, by the foreknowledge that, in
+spite of His tremendous sacrifice, men would reject Him as a
+Saviour, and persevere in sin; until by their impenitence, they
+too would share those horrible agonies which for a time were laid
+upon Him, that by enduring them, He might save all men from
+so terrible a condition? When we thus consider of what nature
+Christ's sufferings in the garden of Gethsemane were, we can
+fully understand the prayer, that such an hour might pass from
+Him. But mark His inconceivable love, as shown in the words,
+"if it were possible"; that is, if man's redemption could possibly
+be secured without his passing through such dreadful agony; if
+that were <i>not</i> possible, then He was willing even to undergo that
+awful and mysterious extremity of suffering.</p><p><span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span></p>
+
+<p>Let us not pass on without taking a practical lesson from what
+has been said: what made our Lord undergo such agony for us?
+Love. Then, if He so loved us, what should be our feelings
+towards Him? Love. Truly, love; sincere, heartfelt love; love
+that will show itself. But how? Hear His own words,
+"If ye love me, keep my commandments." This let us ever
+strive to do; and so, through the mediation of Jesus, shall we
+escape those agonies, which for us He endured in the garden
+of Gethsemane.</p>
+
+<p>Jesus prostrate on the ground, prayed in the agony of His soul,
+and said, "Abba, Father&mdash;O my Father, if it be possible, let this
+cup pass from me: all things are possible unto thee: if thou be
+willing, remove this cup from me: nevertheless not my will, but
+thine be done." All through this dreadful scene of agony, our
+blessed Lord sets us an example of perfect submission to His
+Father's Will, however much that Will may be contrary to our
+wishes and desires: this example we should do well to follow, in
+every time of trouble. We may pray, that God will, if He sees
+fit, remove from us the affliction or sorrow which we feel or fear;
+but, at the same time, our hearts must be perfectly submissive to
+His Will, and willing to continue to bear the suffering, should He
+not see fit to take it away from us. In this spirit our Lord in
+His human nature prayed to God; but though God saw fit to let
+Him for a time suffer all the agony which sin brings on man, He
+did vouchsafe to send Him some comfort, in this bitter time of
+trial; for "there appeared an angel unto Him from heaven,
+strengthening him," to complete His work.</p>
+
+<p>"And being in an agony he prayed more earnestly: and his
+sweat was as it were great drops of blood falling down to the
+ground. And when he rose up from prayer, he cometh unto the
+disciples, and findeth them sleeping from sorrow."</p>
+
+<p>Had they obeyed the words of their Lord, to watch and pray,
+their sorrow would not at such a time have made them sleep.
+But they had failed to do this; and Satan, who <i>is</i> ever watchful,
+had doubtless taken advantage of this, and tempted them to sit
+thinking sorrowfully of all that was coming upon their beloved
+Master, instead of obeying His command, to watch and pray.
+Overcome with such sad thoughts, they fell into a sort of stupor
+or heavy sleep, and were thus found by Jesus when He returned
+to them. He awoke them, and "said unto them, Why sleep ye?
+Simon, sleepest thou? What, could ye not watch with me one<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span>
+hour?" Peter had but lately declared his readiness to do some
+great thing, to give up his life for Jesus; and now he fails in
+doing a little thing, merely praying for one hour. This is
+another proof of man's weakness, and of the danger of self-confidence.
+Again our Lord repeated the needful warning,
+"Watch ye, rise and pray, that ye enter not into temptation: the
+spirit indeed is willing but the flesh is weak." Our Lord, who
+knew the weakness of man's nature, was thus merciful to the
+failing of His disciples: but let us remember, that the more we
+are convinced of the weakness of the flesh, and how it hinders
+the spirit, the more earnestly must we strive to overcome it, and
+be led by the spirit only.</p>
+
+<p>"And Jesus went away again the second time, and prayed,
+and spake the same words, saying, O my Father, if this cup
+may not pass away from me except I drink it, thy will be done.
+And when he returned, he found them asleep again (for their eyes
+were heavy), neither wist they what to answer him. And he left
+them, and went away again, and prayed the third time, saying
+the same words."</p>
+
+<p>"Then cometh he to his disciples, and saith unto them, Sleep
+on now, and take your rest; it is enough, the hour is come:
+behold the Son of man is betrayed into the hands of sinners."</p>
+
+<p>By this Jesus meant, that they had lost the opportunity of
+watching with Him; they could no longer show any kindness
+by praying for Him: He would no longer ask them to do this,
+for the time was come, when He was to be given up to His
+enemies. Jesus did not mean that the disciples were actually to
+lie still and sleep; for He added immediately, "Rise up, let us
+go; lo, he that betrayeth me is at hand. And immediately,
+while he yet spake, Judas, one of the twelve, having received a
+band of men and officers from the Chief Priests and Pharisees,
+cometh thither with lanterns, and torches, and weapons." Upon
+reading this passage, if we think at all, it must appear strange
+that as the moon was at the full, it should have been necessary
+to take lanterns and torches, as the light of the full moon in those
+countries, is far too bright to need any other. But travellers tell
+us, that in fact the light of the full moon only made the garden
+of Gethsemane <i>darker</i>, for it is situated on the slope of the
+Mount of Olives, away from the moon; that is, the moon at the
+time of the Passover rises behind the Mount of Olives, and thus
+casts the shadow of the mountain upon the garden of Gethsemane;<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span>
+so that whilst all surrounding parts were lighted up, there was
+complete darkness amongst the trees in the garden of Gethsemane.
+Judas, well knowing this, had been careful to procure lanterns
+and torches, to render the execution of his purpose easy; and
+now, leading the way, he cometh, "and with him a great multitude
+with swords and staves, from the Chief Priests, and the
+Scribes, and the elders of the people. Now he that betrayed
+Him had given them a token," whereby the servants of the High
+Priests might surely know which was Jesus. Judas had told
+them, "Whomsoever I shall kiss, that same is he; take him, hold
+him fast, and lead him away safely." A kiss was in those times
+a common form of salutation; and a sign or token of respect and
+regard: Judas Iscariot now made use of it for a very different
+purpose.</p>
+
+<p>"And as soon as he was come," with his band, into the
+garden, "he went before them, and drew near unto Jesus to kiss
+him. And forthwith he came to Jesus, and said, Hail, master;
+and kissed him. And Jesus said unto him, Friend, wherefore
+art thou come? Judas, betrayest thou the Son of man with a kiss?"
+Jesus did not ask this question because He needed to be told;
+but in order to give Judas another warning against the sin he
+was about to commit.</p>
+
+<p>The officers did not immediately lay hold upon Jesus; we can
+well believe that His calm and dignified behaviour, and His
+question to Judas, struck them with awe.</p>
+
+<p>But Jesus, knowing all things that should come upon Him,
+now showed his readiness to do his Father's Will: for "he went
+forth and said unto them, Whom seek ye? They answered him,
+Jesus of Nazareth. Jesus saith unto them, I am he." As soon
+then as He had said unto them I am He they went backward, and
+fell to the ground: whether in fear or out of respect, we are
+not told; but in any case their behaviour made it clear that the
+Saviour's sacrifice was a voluntary act; for He could certainly,
+even as a man, have escaped. "Then asked he them again,
+Whom seek ye? And they said, Jesus of Nazareth. Jesus
+answered, I have told you that I am he: if therefore ye seek me,
+let these go their way." Even at such a moment, Jesus took care
+for His disciples, that they might not suffer with Him: "that
+the saying might be fulfilled which he spake, Of them which
+thou gavest me I have lost none."</p>
+
+<p>By this time, the officers seem to have recovered from their<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span>
+surprise and alarm: "Then came they and laid hands on
+Jesus, and took him." The disciples now seem to have thought
+that it was time for them to use the two swords, which they had
+brought for the deliverance of their Master. "And behold one
+of them which were with Jesus, Simon Peter, having a sword,
+stretched out his hand and drew his sword, and struck a servant of
+the High Priest's and smote off his ear; the servant's name was
+Malchus." "And Jesus answered and said, Suffer ye thus
+far." These words seem to have been addressed to the Roman
+soldiers, who would naturally be made very angry by such an
+occurrence taking place; therefore he asked for their forbearance;
+though he at once removed the cause of complaint&mdash;"for he
+touched the ear of the wounded man, and healed him."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXV_JESUS_TAKEN_BEFORE" id="Chapter_XXXV_JESUS_TAKEN_BEFORE"></a><span class="smcap">Chapter XXXV.</span>&mdash;JESUS TAKEN BEFORE
+ANNAS AND CAIAPHAS.</h2>
+
+<p class="noindent"><span class="smcap">After</span> He had healed Malchus, Jesus said unto Peter, "Put up
+again thy sword into his place: for all they that take the sword
+shall perish with the sword. Thinkest thou that I cannot now
+pray to my Father, and he shall presently give me more than
+twelve legions of angels? But how then shall the Scriptures be
+fulfilled, that thus it must be? The cup which my Father hath
+given me, shall I not drink it?" Here Jesus plainly declares
+that He <i>gave</i> Himself to fulfil the Scriptures, which declared, that
+in no other way could man be redeemed from the curse of the Law.
+His sufferings and death were the means appointed by the Father
+for the redemption of man; but His sufferings and death were
+voluntary&mdash;no man could <i>take</i> His life unless He chose to give
+it. He <i>could</i> have saved Himself, but then His work would
+have been unfinished, and mankind for ever lost. Therefore was
+He willing to drink the cup which His father had given Him.
+"In that same hour Jesus answered and said unto the Chief
+Priests and captains of the temple, and to the multitudes, and to
+the elders, which were come to him, Are ye come out as against
+a thief with swords and staves for to take me? I sat daily with
+you teaching in the temple, and ye laid no hold on me: ye
+stretched forth no hands against me: but the Scriptures must be
+fulfilled; this is your hour and the power of darkness."</p><p><span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span></p>
+
+<p>Here, again, Jesus showed that those who came against Him,
+could only succeed because the time was now come, when they
+were allowed to execute their wicked purposes, "that the Scriptures
+of the prophets might be fulfilled."</p>
+
+<p>Jesus Christ had now given Himself into the hands of His
+enemies: the disciples seeing this, and being perhaps afraid of
+sharing His fate, did the very thing they had lately thought
+impossible when their Lord had warned them of it. "Then all
+the disciples forsook him, and fled." "Then the band and the
+captain and officers of the Jews took Jesus, and bound him, and
+led him away to Annas first; for he was father-in-law to Caiaphas,
+which was the High Priest that same year."</p>
+
+<p>It has already been said that the Romans had made Caiaphas
+High Priest instead of Annas. Annas had filled that office for
+eleven years, and ought to have continued in it as long as he
+lived: but the Romans, who had no regard to the Jewish Law,
+had made this change.</p>
+
+<p>The Jews, however, had a great respect for Annas as their
+rightful High Priest; and in spite of the Romans they still considered
+and treated him as such; and therefore, in the first place,
+they took Jesus before him, that he might advise them as to what
+was next to be done.</p>
+
+<p>As they were on their way, leading their prisoner, "there
+followed him a certain young man, having a linen cloth cast
+about his naked body": this young man felt sufficient interest in
+Jesus to follow Him; "but when," for some reason which we are
+not told, "the young men" who guarded the Lord, "laid hold on
+him," he gave a further proof of the fear which now prevailed
+amongst all the disciples and followers of Jesus; for "he left the
+linen cloth" upon which they had laid hold, "in their hands," and
+so escaping, "fled from them naked."</p>
+
+<p>This young man seems to have been clothed in the manner
+common to the poorer sort of people in those days. Even in later
+times travellers tell us, that in some places the Arabs only wear
+a large blanket or sheet, wrapped round them in a peculiar
+manner; and that the same thing is done in some parts of Palestine
+also. Annas, it would seem, sent Jesus at once to Caiaphas;
+no doubt fear of the Romans who had unlawfully deprived him
+of his dignity, prevented his exercising that authority, which by
+the law of God still belonged to him, and to him only: so he
+sent Jesus away at once. "Then they took him, and led him<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span>
+away to Caiaphas the High Priest. (Now Caiaphas was he,
+which gave counsel to the Jews, that it was expedient that one
+man should die for the people)." Jesus was then brought into
+the High Priest's house, where were assembled with him all the
+Chief Priests and Scribes; evidently waiting for the return of
+those whom they had sent out, under the guidance of Judas
+Iscariot, to take Jesus. Mean time, Peter and John had so far
+recovered themselves, as to venture to follow Jesus at a distance:
+for they really loved their Master, and were anxious to learn
+what would become of Him. "And Simon Peter followed Jesus
+afar off, unto the High Priest's palace, and so did another disciple:
+that disciple was known unto the High Priest, and went in
+with Jesus into the palace of the High Priest." "That disciple"
+here spoken of, was John, who himself gives us the account of
+the matter. He was in some way known to Caiaphas, and was
+therefore allowed to go into the palace. "But Peter stood at
+the door without." John, who had been admitted into the
+High Priest's palace, was not one of those selfish people who
+care only for their own comfort: he thought of Peter standing
+outside, and went out and spake unto the young woman,
+who, according to the custom of the Hebrews, kept the door or
+acted as porter; and in consequence she "brought in Peter," who
+joined the servants and attendants: "and when they had kindled
+a fire in the midst of the hall, and were set down together, Peter
+sat down among them, and warmed himself at the fire; and sat
+with the servants to see the end."</p>
+
+<p>Though the month Abib, which answers to our April, is very
+much warmer in Palestine than it is here, still the nights are
+often very cold; and a gentleman who travelled in Galilee tells
+us, that even in the month of May, an Arab chief who entertained
+him, had a fire lighted in a ruined building for them to sit
+by, because it was cold.</p>
+
+<p>The fire now kindled by the attendants, though in the same
+hall, was no doubt at some distance from that part where Jesus
+was standing before the High Priest; whilst John, being known
+to Caiaphas, was probably standing much nearer to his beloved
+Master.</p>
+
+<p>"The High Priest then asked Jesus of his disciples, and of
+his doctrine. Jesus answered him, I spake openly to the world;
+I ever taught in the synagogue and in the temple, whither the
+Jews always resort; and in secret have I said nothing"; that is,<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span>
+He had said nothing in secret contrary to what He had taught in
+public, and therefore instead of now answering such questions, Jesus
+referred Caiaphas to those who, having heard Him, were able to
+bear witness as to what He had said. "Why askest thou me?
+ask them which heard me, what I have said unto them: behold,
+they know what I said. When he had thus spoken, one of the
+officers which stood by struck Jesus with the palm of his hand
+(or with a rod which he held in his hand), saying, Answerest thou
+the High Priest so?" Jesus quietly rebuked this man, showing
+that if he had said or done what was wrong, the officer should
+have accused Him of it in a proper way, and not have struck
+Him, contrary to the law, which forbids any one to be treated as
+guilty until proved to be so. "Jesus answered him, If I have
+spoken evil, bear witness of the evil; but if well, why smitest
+thou me?"</p>
+
+<p>The Jews knew very well that they could not ask the Romans
+to put Jesus to death, unless they could find some fault to lay
+to His charge: they must get persons to witness or declare,
+that He had done things for which He deserved to die; and they
+well knew that no one could with truth do this. Therefore, "the
+Chief Priests, and elders, and all the council, sought false witness
+against Jesus to put him to death; but found none" to
+answer their purpose: "yea, though many false witnesses came,
+yet found they none," whose testimony would be sufficient: "for
+many bear false witness against him, but their witness agreed
+not together." No man could be put to death unless two witnesses
+gave testimony as to his guilt: if witnesses speak the
+truth, their testimony must be the same: but naturally when
+witnesses tell lies, one will say one thing and one another, and
+therefore the words of these men who spake against Jesus, "agreed
+not together."</p>
+
+<p>The sin of the Chief Priests and elders was very great; they
+<i>sought</i> for false witnesses: unhappily, there never is any difficulty
+in finding men who care so little for what is right, that for a
+bribe or reward they are ready to tell lies; but if liars are the
+children of the Devil, what must those be who <i>encourage</i> them,
+and almost force them to speak untruly? "Thou shalt not bear
+false witness against thy neighbour," is one of the commandments:
+let us be very careful not to break this commandment,
+even unintentionally. We may not <i>mean</i> to say what is <i>not</i> true,
+and we may not <i>mean</i> to make mischief; but we shall certainly<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span>
+do both, unless we are very careful always to repeat <i>exactly</i> what
+we see or hear, <i>adding</i> nothing, and <i>leaving out nothing</i>. Even
+the manner or tone of voice in which anything is said or done,
+makes a difference. For instance, things may be done or said in
+fun, and there may be no harm in them; but if you repeat them,
+as if they were done or said in earnest, they may appear very
+wrong; and so you will cause people to be blamed, and thought
+ill of, when they do not deserve it.</p>
+
+<p>There is, perhaps, no commandment which we all break more
+frequently than the ninth&mdash;not wilfully; few, it is to be hoped,
+would act so wickedly as to do that; but from carelessness: by
+chattering about other peoples' concerns; repeating things when
+we are not <i>sure</i> they are true; telling tales; and so on. Our
+God is a God of truth: we are told that He loves truth in the
+inward parts, that is, in the heart; and therefore if we love Him,
+we shall always speak the truth from the heart, and be very
+careful to tell the whole truth, and nothing but the truth, even
+in the smallest matters. The perfect truth that God requires,
+forbids deceit of all kinds. We may deceive others by our actions,
+and even by our silence; but let us ever remember, that all
+deception is in the eyes of God as the sin of lying, that sin
+which is an abomination to the Lord.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXVI_JESUS_CONDEMNED_BY" id="Chapter_XXXVI_JESUS_CONDEMNED_BY"></a><span class="smcap">Chapter XXXVI.</span>&mdash;JESUS CONDEMNED BY
+CAIAPHAS.</h2>
+
+<p class="noindent"><span class="smcap">"At</span> the last came two false witnesses." They did not mean
+to speak the truth; all that they wished was to please the
+Priests, who, far from desiring them to speak truly, only wanted
+something to be said, which would give them an excuse for
+having Jesus put to death. The two witnesses who now came
+before them, furnished them with the pretence they sought for:
+these men "bare false witness against him, saying, We heard
+him say, I am able to destroy the temple of God, and to build
+it in three days. I will destroy this temple that is made with
+hands, and within three days I will build another made without
+hands."</p>
+
+<p>Now this is an instance of bearing false witness, by misrepresenting
+the words spoken, and twisting their meaning to<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span>
+something which they were never intended to express. We have
+read that Jesus did say in reference to His own body, "Destroy
+this temple, and in three days I will raise it up." The Jews did
+not understand what He meant; but that did not justify these
+witnesses in what they now said, for Jesus had <i>not</i> said, "I <i>will</i>
+<span class="smcap">DESTROY</span> this temple," nor had He said one word of "<i>building</i>."
+These witnesses meant to make it appear, that He had said that
+He would destroy the temple so dear to the Jews, and that in
+three days He would <i>build</i> another. "But neither so did their
+witness agree together." The Priests and elders were, however,
+too anxious to condemn Jesus, to be particular about that; for to
+speak disrespectfully of the temple was looked upon as blasphemy,
+and blasphemy was a crime to be punished with death.
+Blasphemy is really speaking disrespectfully of the Majesty and
+Power of the Almighty&mdash;Father, Son, and Holy Ghost; and
+ascribing to man that power which belongs to God alone.</p>
+
+<p>After these two false witnesses had spoken, "the High Priest
+arose, and stood up in the midst, and asked Jesus, and said unto
+him, Answerest thou nothing? what is it which these witness
+against thee?"</p>
+
+<p>Our Lord would make no reply to charges which even His
+enemies must have known to be false; and therefore He "held
+his peace, and answered nothing. Again the High Priest asked
+him, Art thou the Christ, the Son of the Blessed? I adjure thee
+by the living God, that thou tell us whether thou be the Christ,
+the Son of God."</p>
+
+<p>To "adjure" was to call upon a person to speak the truth
+in the Name of God. Any one so <i>adjured</i> was looked upon as
+bound by the most solemn oath to speak the whole truth. When,
+therefore, the High Priest called upon Jesus in this solemn
+manner to say whether He really was the promised Messiah, the
+Son of God, our Lord kept silence no longer; but in an equally
+solemn manner answered the question, adding words spoken by
+the prophet Daniel&mdash;words always understood by the Jews to
+be a prophecy respecting the Messiah: therefore, by applying this
+prophecy to Himself, Jesus declared most plainly that He was
+indeed the Messiah. In His answer to the High Priest, as to
+whether He was the Christ, the Son of the Blessed God Almighty,
+Jesus used the Jewish form of saying that what had been stated
+was true. "Jesus saith unto him, Thou hast said"; and then
+He added, "I am: nevertheless I say unto you, Hereafter shall<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span>
+ye see the Son of man sitting on the right hand of power, and
+coming in the clouds of heaven."</p>
+
+<p>"Then the High Priest rent his clothes, saying, He hath
+spoken blasphemy." The High Priest had asked his solemn
+question without any intention of believing the answer: he must
+have felt sure what the answer would be, and therefore he had
+asked the question, that he might be able to accuse Jesus of
+claiming for Himself, a man, the honour due to God alone. To
+show his grief and horror at such a dreadful sin as blasphemy,
+he, according to the Jewish custom, rent his robe.</p>
+
+<p>Then appealing to those around him, Caiaphas asked, "What
+further need have we of witnesses? behold, now ye have heard
+his blasphemy. What think ye?"</p>
+
+<p>There could be no doubt of the answer to such questions.
+The Priests, and Scribes, and elders were bent upon destroying
+their victim; and gladly seizing the opportunity now given them
+by the High Priest, "They answered and said, He is guilty of
+death,"&mdash;that is, He is guilty of a crime which the Law of Moses
+orders to be punished with death. "And they all condemned
+him to be guilty of death."</p>
+
+<p>The Priests and elders had now accomplished their work,
+as far as they were concerned; but its final execution did not
+rest with them. Judæa was a Roman province, and as such the
+Jews could put no man to death without the permission of the
+Roman governor, who was at that time Pontius Pilate. To
+obtain Pilate's consent was the next step to be taken; and that
+the Jews determined to set about as soon as possible in the
+morning. It was now about midnight of the Thursday&mdash;the day
+on which Jesus had eaten the last Supper with His disciples.
+Some six or seven hours must pass before Jesus could be taken
+before Pilate, and this time the Jews occupied in ill using and
+mocking our innocent and holy Lord.</p>
+
+<p>The Priests and elders having passed sentence upon Jesus,
+now left Him in the hands of the attendants and soldiers, who,
+as we have said, passed the rest of the night in ill treating Him.
+"And the men that held Jesus mocked him and smote him: and
+some began to spit on him, and to cover his face, and to buffet
+him, and to say unto him, Prophesy unto us, thou Christ, Who
+is he that smote thee? and the servants did strike him with the
+palms of their hands."</p>
+
+<p>To spit upon a person, was the greatest affront and indignity<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span>
+that could be offered by one man to another: it signified the
+utmost scorn and contempt. Then, in mockery of our blessed
+Lord's claim to be the Messiah, the Son of God, He was blindfolded,
+and then desired to show His divine power, by telling
+the names of those who struck Him on the face. It is most
+painful to think of Jesus being so treated: for our sakes He
+bore meekly and patiently this savage treatment. He might
+with one word have put an end to it, and struck dead those who
+thus insulted Him. But these indignities were a part of the cup
+appointed for Him by the Father, and this cup He was ready to
+drink to the last drop, for the redemption of man. Should we
+not love the Lord in heart and in deed, for all that He has done
+and suffered for us?</p>
+
+<p>"And many other things blasphemously spake they against
+him." Thus passed the hours of this terrible night.</p>
+
+<p>All this time Peter sat in some part of the Palace; "and there
+cometh one of the maids of the High Priest, the damsel that kept
+the door, unto Peter: and when she saw Peter warming himself,
+she looked earnestly upon him," as if trying to remember where
+she had seen him before. Then she said to those around, "This
+man was also with him"; and, referring to Peter himself to confirm
+her statement, she asked, "Art not thou also one of this
+man's disciples?" We may well believe that Peter was horrified
+at the treatment he had seen inflicted upon his Master; and most
+probably, in spite of all Jesus had said, Peter was disappointed at
+His not taking some signal measures to check His persecutors.
+This for a time weakened his faith, and made him fearful that
+if he confessed himself to be a disciple, he might bring upon
+himself similar treatment, to that which Jesus was silently and
+calmly undergoing. In his perplexity and fear, therefore, he
+committed a fearful sin; for in answer to the damsel's question,
+"Art not thou also one of this man's disciples?" "he saith,
+I am not." But the damsel was not convinced, and presently
+said, "And thou also wast with Jesus of Nazareth, of Galilee."
+One departure from truth is sure to lead to another: and now
+Peter even pretends not to understand what she can possibly
+mean by charging him with being one of Christ's disciples: thus
+"he denied him before them all, saying, Woman, I know him not.
+I know not, neither understand I what thou sayest."</p>
+
+<p>Perhaps Peter now hoped that he had silenced his accusers,
+and should be left in peace; but he was shortly undeceived.<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span>
+"The servants and officers stood there, who had made a fire of
+coals; for it was cold: and they warmed themselves: and Peter
+stood with them, and warmed himself. They said therefore unto
+him, Art not thou also one of his disciples? He denied it, and
+said, I am not. One of the servants of the High Priest, being
+his kinsman whose ear Peter cut off," seems, however, to have
+recognized Peter as the person who did this act, and saith, "Did
+not I see thee in the garden with him?" What had been denied
+before was not likely to be confessed now. "Peter then denied
+again; and he went out into the porch; and immediately the
+cock crew."</p>
+
+<p>These three denials,&mdash;first, to the damsel; secondly, to the
+servants and officers; and thirdly, to the kinsman of Malchus,&mdash;which
+are related in the different Gospels, all took place much
+at the same time, and are therefore to be looked upon as one act:
+thus we see how every word spoken by Jesus on the subject of
+Peter's denial came true. He said that before it was time for the
+cock to crow at all, Peter would have denied Him three times;
+and this he had done, and the warning voice of the cock had been
+heard for the first time.</p>
+
+<p>If we resist the Devil, he will flee from us: if we give way
+to one temptation, we shall be more likely to fall again: so it
+was with Peter. "When he was gone out into the porch, after
+a little while another saw him, and said, Thou art also of them.
+And Peter said, Man, I am not. And another maid saw him,
+and began to say to them that stood by, This fellow was also
+with Jesus of Nazareth. This is one of them." Peter now added
+to his sin, "for he denied with an oath, I do not know the
+man,"&mdash;thus calling upon God as a witness to the truth of what
+he was saying. This was Peter's second denial of his Lord and
+Master.</p>
+
+<p>About an hour afterwards, when it was nearly three o'clock
+in the morning, Peter seems to have been again in the hall,
+where the soldiers were waiting with Jesus, until it should be
+time for them to take Him before Pontius Pilate, the Roman
+governor. Here the third denial took place.</p>
+
+<p>Before we go further, some little explanation is necessary.
+You know that in different countries, as in France, Spain, China,
+&amp;c., the people speak different languages; so that without learning
+one another's language, the natives of different countries
+cannot talk to each other. But even in different parts of the<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span>
+same country, the people often pronounce their words in such
+a different manner as to make it almost a different language, so
+that the "dialect," or manner of speaking, in one province, would
+be hardly understood in another province of the same country.
+Even in England we have something of the same kind; and if
+you were to hear the people of Yorkshire or of Somersetshire
+talking to each other, you would not understand much of their
+conversation.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXVII_PETERS_THIRD_DENIAL" id="Chapter_XXXVII_PETERS_THIRD_DENIAL"></a><span class="smcap">Chapter XXXVII.</span>&mdash;PETER'S THIRD DENIAL.</h2>
+
+<p class="noindent"><span class="smcap">When</span> Peter had returned into the hall where Jesus still was,
+another man "confidently affirmed, saying, Of a truth this fellow
+also was him: for he is a Galilean." The Jews, who were natives
+of Galilee, used a different dialect to that of the inhabitants of
+Judæa; and this man, having heard Peter speak, at once perceived
+that he was a Galilean, and doubtless the follower of Jesus. But
+Peter at once said, "Man, I am not": he would not even now
+allow that he was a Galilean; but the fact was too plain; for his
+manner of speaking betrayed or showed that he was certainly
+a native of Galilee. They that stood by could not therefore be
+deceived, and said again to Peter, "Surely thou also art one of
+them, for thou art a Galilean: and thy speech agreeth thereto, for
+thy speech bewrayeth (or betrayeth) thee." Peter now went
+still further in his denial, and added to his sin; for getting
+frightened and angry, he allowed himself to use language sinful
+in itself. "Then began he to curse and to swear, saying, I know
+not the man: I know not this man of whom ye speak. And
+immediately, while he yet spake, the cock crew; the second
+time the cock crew. And the Lord turned and looked upon
+Peter."</p>
+
+<p>What a look must that have been! a look of reproach for
+Peter's sin; of grief for his sad fall mixed with love for His
+weak and erring follower. Such as it was, it went straight to
+Peter's heart; bringing all things to his memory, and making
+him feel deeply the sin he had committed against One, whom he
+did truly love; though under temptation, he had acted very
+contrary to what that love demanded from him. But the
+Saviour's look awakened all Peter's better feelings: "And Peter<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span>
+remembered the word of the Lord, how that he had said unto
+him, Before the cock crow thou shalt deny me thrice. Before
+the cock crow twice thou shalt deny me thrice. And when he
+thought thereon, he wept; he went out and wept bitterly."</p>
+
+<p>Peter's tears were tears of true repentance: we know this,
+because in future we find him no longer confident in himself, and
+boasting of his love, but humble, and looking to God for
+strength; whilst he devoted his life to doing his Master's work,
+never letting the fear of man prevent his declaring the truth, as
+it is in Jesus.</p>
+
+<p>When we blame Peter for denying the Lord, let us remember
+that he sinned, <i>because</i> he trusted too much in himself, and
+did not watch and pray as he ought to have done. This is a
+warning to us, not to do as he did. But let us also remember,
+that having sinned, he repented truly; and showed his repentance,
+by his changed conduct during the rest of his life. Here
+is an example for us to follow.</p>
+
+<p>This terrible night was over at last. "And straightway in
+the morning, as soon as it was day" (about four o'clock in the
+morning of Friday), the Chief Priests seem to have called the
+whole Council of the Sanhedrim together, to consult what was
+next to be done to secure their object: "they took counsel
+against Jesus to put him to death. And they led him into their
+council, saying, Art thou the Christ? tell us." Jesus had already
+answered this question before Caiaphas, and knowing their
+motive in repeating it, "he said unto them, If I tell you, ye will
+not believe. And if I also ask you, ye will not answer me, nor
+let me go." Jesus would not, however, allow them to suppose
+that He denied being the Messiah: and He therefore repeated the
+words, which they chose to call blasphemy, saying, "Hereafter
+shall the Son of man sit on the right hand of the power of God.
+Then said they all, Art thou then the Son of God? And he said
+unto them, Ye say that I am. And they said, What need we
+any further witnesses? for we ourselves have heard of his own
+mouth."</p>
+
+<p>"Then Judas, which had betrayed him, when he saw that he
+was condemned, repented himself, and brought again the thirty
+pieces of silver to the Chief Priests and elders, saying, I have
+sinned in that I have betrayed the innocent blood." Some
+feelings of sorrow and remorse for having given up an innocent
+man to be put to death, now led Judas to bring back the "reward<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span>
+of iniquity," and at once to confess his own sin, and bear witness
+to the innocence of Jesus. Perhaps he had a hope of thus saving
+Jesus from the fate which awaited Him: if so, Judas soon learnt,
+what many have learnt before and since, that it is easy to do
+wrong, but by no means easy to undo the wrong when done. Many
+of us, in a moment of passion or self-will, commit acts which
+embitter our whole future lives. Let the young beware, lest they
+bring upon themselves such life-long misery; they may truly
+repent and mourn, and God, for Jesu's sake, may forgive the
+sin; but the act itself, and its bitter consequences, can never be
+undone.</p>
+
+<p>The Priests and elders cared not whether Jesus was innocent
+or guilty, so as they could treat Him as if He <i>were</i> guilty. His
+holy life, His heavenly teaching, showed them their own sinfulness,
+and therefore it was <i>because</i> He was good, that they sought
+to destroy Him. Neither did they care for Judas's sufferings:
+they had gladly profited by his sin, and given him the reward
+agreed upon: now that they had got from him all that they
+wanted, they cared not what became of the miserable sinner.
+And this is often the case amongst men, who to gain something
+they want, persuade others to do wrong. Those who have sinned
+to help them, may afterwards be filled with remorse and misery;
+but they will meet with neither help nor pity from those who
+led them into sin. Like the Priests, they will say, What is that
+to us?</p>
+
+<p>In vain did Judas look for pity from his partners in guilt;
+the unfeeling answer of the Priests was, "What is that to us?
+see thou to that." Had Judas repented truly, he would, like
+Peter, have gone out and wept bitterly, and sought forgiveness
+of his Lord; but, unable to bear the feeling of remorse which
+lay heavy upon his heart, he committed a crime for which there
+is no repentance: "he departed, and went and hanged himself,
+and falling headlong, he burst asunder in the midst, and all his
+bowels gushed out." What may be the exact meaning of this
+passage, it is difficult to say; but it is certain that Judas perished
+in some remarkable and dreadful manner.</p>
+
+<p>After Judas had departed from the Council, leaving the
+money behind, "the Chief Priests took the silver pieces, and said,
+It is not lawful for to put them into the treasury, because it is
+the price of blood."</p>
+
+<p>The Jews considered it unlawful to put into the treasury of<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span>
+the temple, any money which had been got by taking away life.
+The executioners, whose duty it was to put criminals to death,
+were not allowed to make any offering to the treasury, because
+the money that they gained was looked upon as the price of blood.
+These Priests, who were ready to break a positive commandment
+by putting an innocent person to death, would not break the Law
+in a small matter.</p>
+
+<p>The fact is, that by this time the religion of the Jews had
+become a mere form: they made a great fuss about observing
+ceremonies and customs, which required no self-denial; but they
+did not care to obey the Will of God, when it interfered with
+their own wishes and inclinations. They had had no scruple in
+buying the life of an innocent man, but they would not put the
+price of his blood into the treasury. So "they took counsel," or
+consulted together, as to what should be done with the silver pieces,
+"and bought with them the potter's field, to bury strangers in."
+By "strangers" was probably meant Jews, who came from distant
+parts of the country, or from some of the nations through which
+Jews were scattered: these people had, of course, no burial-place
+of their own in Jerusalem, and therefore this field was
+bought, in order that any foreign Jews, who died in the city,
+might be buried there.</p>
+
+<p>The potter's field lay to the S.E. of Jerusalem, on the other
+side of the brook Gihon. From this time, this field was called
+"Aceldama," a Hebrew word, meaning the Field of Blood: now
+the Christians in those parts call it "the holy field."</p>
+
+<p>This buying of the field, was foretold 457 years before, in the
+time of Ezra. "Then was fulfilled that which was spoken by
+Jeremy the prophet, saying, And they took the thirty pieces of
+silver, the price of him that was valued, whom they of the children
+of Israel did value; and gave them for the potter's field, as
+the Lord appointed me."</p>
+
+<p>This prophecy is not, however, to be found in the book which
+we call by the name of Jeremiah, but in that of Zechariah (xi.),
+another of the prophets. The Jews had an old custom of dividing
+the Scriptures of the Old Testament into three parts. The First
+Part, called "the Law," contained the books of Moses and those
+of Kings and Chronicles: the Psalms formed the Second Part:
+and the Third Part contained the writings of the prophets. As
+this Third Part began with the prophecies of Jeremiah, the whole
+division was often called by his name; and thus any words<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span>
+spoken by another prophet, might be said to be in Jeremy or
+Jeremiah.</p>
+
+<p>The Priests and the whole Council of the Sanhedrim had
+condemned Jesus to death, for what they called blasphemy; and
+the next step was to get Pilate's permission to execute the
+sentence. "And the whole multitude of them arose, and bound
+Jesus, and when they had bound him, they led him away from
+Caiaphas unto the Hall of Judgment, and delivered him to Pontius
+Pilate the governor: and it was early," probably about five o'clock
+in the morning. "And they themselves went not into the
+Judgment Hall lest they should be defiled; but that they might
+eat the Passover."</p>
+
+<p>These Jews were <i>preparing</i> to eat the Passover, in the
+evening of that day, Friday; but Jesus and His disciples had
+eaten it the evening <i>before</i>; that is, on Thursday. This difference
+needs some explanation. We divide our year into 12 months,
+some of 30 days, and some of 31, whilst, as a general rule, February
+has only 28. The earth on which we live goes round the sun in
+365 days and 6 hours, all but a few minutes. By "the day" we
+mean 24 hours, or what we call a day and a night. Our 12
+months, therefore, contain the 365 days; but the extra hours are
+unaccounted for. Now in four years the 6 extra hours amount
+to 24&mdash;another day: and therefore every fourth year February
+has an additional day to provide for them. The year in which
+February has 29 days is called "Leap Year," because we seem
+to leap over a day. For instance, suppose Christmas Day to be
+on Saturday one year, it would naturally fall on Sunday the next
+year: but if it were Leap Year, it would leap over Sunday and
+fall upon Monday instead. Our year is called a Solar Year,
+because it is regulated by the course of the earth round the sun,
+and <i>Sol</i> is the Latin word for the Sun.</p>
+
+<p>The Jews, on the contrary, divided their year according to the
+course of the Moon, which goes round the Earth in something
+more than thirty days. Theirs was a Lunar Year, because <i>Luna</i>
+is Latin for the moon.</p>
+
+<p>The twelve months amongst the Jews had not the same fixed
+number of days every year, because they reckoned the month to
+begin when the new moon first appeared. This practice often
+led to mistakes, so that what ought to have been the 14th day
+of any month was frequently called the 15th, or the 13th.
+Something of this kind seems to have taken place at this time:<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span>
+so that whilst Jesus and His disciples ate the Passover on the
+evening of the right day, the 14th of Nisan or Abib (answering
+to the end of March with us), many of the Jews celebrated the
+feast on the next day, calling that the 14th, though it was, in
+reality, the 15th.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXVIII_JESUS_SENT_BY_PILATE_TO" id="Chapter_XXXVIII_JESUS_SENT_BY_PILATE_TO"></a><span class="smcap">Chapter XXXVIII.</span>&mdash;JESUS SENT BY PILATE TO
+HEROD.</h2>
+
+<p class="noindent"><span class="smcap">Whatever</span> might be the cause, it is plain that the Priests and
+elders were preparing to keep the Passover, on the evening <i>after</i>
+that on which Jesus had eaten it with His disciples: and that
+lest they should be defiled and rendered unclean according to the
+Law, they would not enter the Judgment Hall, which was full of
+Roman soldiers. Any Jew who (in one of the many ways)
+became unclean, could not partake of the Feast of the Passover:
+and it was even held, that upon occasions of such peculiar holiness,
+mixing with the Gentiles or heathens, made a Jew unclean; therefore,
+to avoid all risk, they went not in. They did not consider
+that all the laws about purity and uncleanness, were only meant
+to show the necessity of being pure and holy in thought, word,
+and deed; and that their persecution of an innocent being, rendered
+them far more unclean in the sight of God, than any ceremonial
+defilement could possibly do. But it was ever so; they
+paid more attention to outward forms than to real holiness and
+goodness. Let us beware never to fall into the like fatal sin.</p>
+
+<p>As the Jews would not go into the Judgment Hall, "Pilate
+then went out unto them, and said, What accusation bring ye
+against this man?" Instead of naming any crime of which their
+prisoner had been guilty, the Jews merely answered, "If he were
+not a malefactor, we would not have delivered him up unto thee.
+Then said Pilate unto them, Take ye him, and judge him according
+to your law." This was not at all what the Jews wanted, and
+they "therefore said unto him, It is not lawful for us to put any
+man to death."</p>
+
+<p>Some writers think that the Jews were <i>not</i> deprived of the power
+of putting to death criminals found guilty according to their law;
+but that at the time of this holy feast, it was <i>not lawful</i> for them
+to put any man to death. In any case, in all this we see the<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span>
+hand of God; "that the saying of Jesus might be fulfilled, which
+he spake, signifying what death he should die."</p>
+
+<p>"And they began to accuse him, saying, We found this fellow
+perverting the nation, and forbidding to give tribute to Cæsar,
+saying that he himself is Christ a king."</p>
+
+<p>In answer to Pilate's desire to know the crime of which they
+accused Jesus, the Jews said not one word about blasphemy, for
+which alone the Sanhedrim had condemned Him to be deserving
+of death: they knew very well that Pilate would take no notice
+of such a charge as that, for he, being a heathen, would care for
+none of these things; and therefore, by a very false representation
+of what Jesus <i>had</i> said, they now tried to make Pilate
+believe that Jesus claimed to be king of Judæa; and that He
+endeavoured to pervert or turn the nation from paying any obedience
+to the Emperor of Rome. Such a charge as this could not
+be disregarded by a Roman governor; for the Romans would
+not tolerate anything like revolt or sedition in their conquered
+provinces. "Then Pilate entered into the Judgment Hall again,
+and called Jesus, and Jesus stood before the governor, and the
+governor asked him, saying, Art thou the king of the Jews? Jesus
+answered him, Sayest thou this thing of thyself, or did others tell
+it thee of me?" The meaning of this question was, Dost thou
+ask this question of thyself, from a real wish to know whether I
+am the Messiah so long expected by the Jews? or have others
+laid it to my charge as a crime, that I have declared myself to be
+that Christ their king? "Pilate answered, Am I a Jew?" meaning
+that as he was not a Jew, he was not likely to know or care whether
+Jesus was the Messiah or not; and then he called upon Jesus to
+tell him for what crime He had been delivered up by His own
+countrymen, who had thus plainly shown that they did not believe
+Him to be their Messiah. "Thine own nation and the Chief
+Priests have delivered thee unto me: what hast thou done?"
+Jesus in his answer, showed Pilate, that, declaring Himself to be a
+king, could be no crime against the Roman Emperor, as He neither
+claimed nor sought for power upon earth: if He had done so, His
+followers would have fought for Him. "Jesus answered, My
+kingdom is not of this world: if my kingdom were of this world,
+then would my servants fight, that I should not be delivered to the
+Jews: but now is my kingdom not from hence. Pilate, therefore,
+said unto him, Art thou a king then?" that is, dost thou really mean
+that thou art a king? "Jesus answered, and said unto him, Thou<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span>
+sayest that I am a king. To this end was I born, and for this
+cause came I into the world, that I should bear witness unto the
+truth. Every one that is of the truth heareth my voice."</p>
+
+<p>Jesus here states again the nature of His kingdom. It was
+founded only upon truth. His conquests were to be only over
+falsehood and sin. He came into the world on purpose by His
+words to bring men to believe all that God had said, and to do
+His Will in all things; such were to be His subjects. He came
+to win the <i>hearts</i> of men, and rule and govern them. Such a
+kingdom could in no way interfere with the dominion of Cæsar,
+or any other earthly sovereign. On the contrary, those whose
+hearts are ruled by Christ, will be the most obedient subjects to
+the powers that be.</p>
+
+<p>Pilate was evidently convinced by the words of Jesus, that
+He could in no way be found guilty of stirring up the people to
+disobey Cæsar, but before he told the Jews this, he put to our
+Lord the question, "What is truth?" that is, what dost thou
+mean by that truth, which will make every one hear Thy words.
+Had Pilate asked this important question with a sincere desire to
+<i>know</i> the truth, it would have been a happy day for him; for the
+truth which Jesus would have taught him, is the only thing to
+give real happiness in life or death. But Pilate did not even
+wait for an answer, for when "he had said this, he went out
+again to the Jews, and saith unto the Chief Priests and to the
+people, I find no fault in this man; I find in him no fault at all."
+Thus did the Roman governor, a heathen, bear witness to the
+blamelessness of our blessed Lord; but the Jews, determined on
+the death of their victim, would by no means accept such a sentence.
+It is plain from all that follows, that though Jesus remained
+in the Hall, He was so placed as to be able to hear all that was
+said outside.</p>
+
+<p>"And the Chief Priests accused him of many things: but
+when he was accused of the Chief Priests and elders, he answered
+nothing. Then said Pilate unto him, Hearest thou not how many
+things they witness against thee? And he answered him to never
+a word. And Pilate asked him again, saying, Answerest thou
+nothing? Behold how many things they witness against thee.
+But Jesus yet answered nothing: insomuch that the governor
+marvelled greatly."</p>
+
+<p>Men are in general eager enough to say all they can in their
+own defence, especially when conscious of their innocence: well,<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span>
+therefore, might Pilate be astonished at the calm and dignified
+conduct of one accused of so many crimes; and whom even he
+held to be guiltless. But our Lord's behaviour was thoroughly
+consistent with His character, and with His work. When He had
+an opportunity of declaring the great truth that he was the Son
+of God, the Messiah, then He spake boldly before the Priests and
+the Council, as well as to Pilate: but now, when the Jews were
+saying all manner of evil falsely against Him, He treated their
+charges with the silent contempt they deserved. But this
+seems to have increased the rage of His accusers, "and they were
+the more fierce, saying, He stirreth up the people, teaching
+throughout all Jewry, beginning from Galilee to this place."</p>
+
+<p>It was true that Jesus had taught throughout the whole
+land of Judæa: but the Jews wished to make Pilate believe
+that his object was to stir up the people to rebellion against
+Cæsar, and other crimes: whereas all He did was to stir up
+the people to believe in Him as the Messiah, and to turn to
+God with all their hearts, and keep His commandments. Pilate
+was greatly perplexed what to do; he could not but see that Jesus
+was innocent, and he had not strength of mind to do his duty
+conscientiously, without any fear of what man could do unto
+him: he was, therefore, too glad of an opportunity of throwing the
+responsibility of passing sentence upon another; and when he
+heard the Jews thus speaking of Galilee, "he asked whether the
+man were a Galilean." In Galilee our Lord had dwelt from
+childhood, and as a resident in that province, He was subject to
+the authority of Herod Antipas, appointed by the Romans to be
+king of Galilee. "And as soon as Pilate knew that he belonged
+unto Herod's jurisdiction, he sent him to Herod, who himself also
+was at Jerusalem at that time," in order to keep the Passover
+Feast. Herod being acquainted with the Jewish religion and
+customs, would be better able to judge between Jesus and His
+accusers; and thus his opinion might help Pilate in deciding upon
+the case.</p>
+
+<p>Herod Antipas (who had caused John the Baptist to be
+beheaded) was, we are told, exceeding glad to see Jesus: he had
+long been desirous to see One, of whom he had heard many
+things; "and he hoped to have seen some miracle done by him."</p>
+
+<p>It does not seem that Herod wished to see Jesus from any
+good motive, or from any desire to <i>learn</i> of Him, but simply out
+of curiosity: he was, therefore, disappointed. Jesus worked no<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span>
+miracle, neither would He give any account of what He had done
+and taught. Herod "questioned with him in many words; but he
+answered him nothing. And the Chief Priests and Scribes stood
+and vehemently accused him," as they had done before Pilate.
+Herod was probably provoked by our Lord's silence: at any rate,
+he allowed Him to be ill treated, and himself joined in showing
+contempt for His claims to be a king: for in ridicule, "Herod
+with his men of war set him at nought, and mocked, and arrayed
+him in a gorgeous robe, and sent him again to Pilate."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXIX_JESUS_CONDEMNED" id="Chapter_XXXIX_JESUS_CONDEMNED"></a><span class="smcap">Chapter XXXIX.</span>&mdash;JESUS CONDEMNED.</h2>
+
+<p class="noindent"><span class="smcap">St. Luke</span> tells us, that "the same day Pilate and Herod were
+made friends together: for before they were at enmity between
+themselves." "Enmity" means just the contrary to friendship:
+Pilate and Herod had quarrelled, as the different governors
+throughout the Roman provinces were very apt to do. The Bible
+does not tell us the cause of this enmity; but from other histories
+we learn, that some time before this, Pilate had dedicated some
+shields of gold to the Emperor Tiberius, and placed them in the
+palace called Herodium, built by Herod the Great. The Jews
+looked upon this as an insult to their religion, and with Herod's
+permission, sent messengers to Rome, to petition the Emperor to
+order these shields to be removed. This caused a quarrel between
+Herod and Pilate: but when the latter, not wishing to help the
+Jews in condemning Jesus, sent Him to Herod, the king, considering
+this as an acknowledgment of his authority, was pleased;
+and willing again to become friends with the Roman governor.</p>
+
+<p>The Herodium was a very large palace, consisting of two
+separate buildings, one called Cæsareum and the other Agrippeum:
+it stood near the temple. It is probable that Pontius Pilate
+inhabited one of the buildings, and Herod the other, so that
+Jesus was not long gone. Pilate, seeing that Herod had pronounced
+no sentence against Jesus, was still more unwilling that
+He should die: he was, however, too much afraid of the people
+to act as a just Judge should have done, and set the prisoner at
+liberty; so he thought that, if he offered to punish Him in some
+way, he might satisfy the Jews, and yet save the life of his
+innocent prisoner: to propose to punish Him at all was unjust;
+but even this expedient availed nothing, as we shall see. Herod<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span>
+having sent Jesus back, it was necessary that Pilate should take
+some further steps. "And Pilate, when he had called together
+the Chief Priests and the rulers and the people, said unto them,
+Ye have brought this man unto me, as one that perverteth the
+people: and behold, I, having examined him before you, have
+found no fault in this man touching those things whereof ye
+accuse him. No, nor yet Herod: for I sent you to him; and, lo,
+nothing worthy of death is done unto him. I will therefore
+chastise him, and release him."</p>
+
+<p>There was a custom amongst the Jews at this time, that at
+the Feast of the Passover the Jews might claim any one of the
+criminals then under sentence of death for their crimes. Whoever
+the Jews chose was to be set at liberty: this custom appears to
+have been introduced by some Roman governor of Judæa, in
+order to gain favour with the Jews; who were thus allowed
+to choose one amongst the prisoners to be pardoned.</p>
+
+<p>"Now at that feast the governor was wont to release unto
+the people a prisoner, whom they would; and they had then a
+notable prisoner, called Barabbas, which lay bound with them
+that had made insurrection with him, who had committed murder
+in the insurrection. And the multitude, crying aloud, began to
+desire Pilate to do as he had ever done unto them. (For of
+necessity he must release one unto them at the feast.)"</p>
+
+<p>"Therefore, when they were gathered together, Pilate said
+unto them, Ye have a custom, that I should release unto you
+one at the Passover: Whom will ye that I release unto you?
+Barabbas, or Jesus which is called Christ? Will ye therefore
+that I release unto you the King of the Jews? For he knew
+that the Chief Priests had delivered him for envy."</p>
+
+<p>The Roman governor saw truly that it was to gratify private
+passions alone, that the Chief Priests had brought Jesus before
+him; and, hoping that the people might be more just, he offered
+them a choice between Jesus and one of the greatest criminals
+then in prison: a man who had committed the very crime, which
+the Priests pretended that Christ was trying to stir up the people
+to commit; who, in the prosecution of his designs, had committed
+the murder; and who was also a robber: his evil deeds
+had been many; and many must have suffered from his wickedness
+and violence. Well might Pilate hope, that the contrast
+between such a man and Jesus, Whose whole life had been spent
+in going about doing good, would have inclined the people to<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span>
+demand His liberty, and leave Barabbas to the fate he had so
+justly deserved. But no; "the Chief Priests and elders persuaded
+the multitude that they should ask Barabbas and destroy
+Jesus. And they cried out all at once saying, Away with this
+man, and release unto us Barabbas."</p>
+
+<p>One reason why Pilate strove anxiously to release Jesus was,
+that during the night his own wife had some remarkable dreams
+concerning our Lord: what they were, we are not told; but they
+had convinced her that He was an innocent and righteous man,
+and that it would be a sin to allow any harm to befall Him.
+Therefore, "when Pilate was set down on the judgment seat, his
+wife sent unto him, saying, Have thou nothing to do with that
+just man": nothing, that is, in the way of punishing or harming
+Him; "for I have suffered many things this day in a dream
+because of him."</p>
+
+<p>"Pilate the governor therefore, willing to release Jesus,
+answered and spake again to them, and said unto them, Whether
+of the twain will ye that I release unto you? They said,
+Barabbas. Then cried they all again, saying, Not this man, but
+Barabbas. And Pilate answered and said again unto them,
+What will ye then that I shall do with Jesus which is called
+Christ? unto him whom ye call King of the Jews? And they
+cried out again, Crucify him; they all say unto him, Crucify
+him, Crucify him, Let him be crucified." Pilate made another
+effort to save Jesus, by reminding the people of His innocence;
+and in answer to their savage cry, "Crucify him, Crucify him,"
+he "said unto them the third time, Why? what evil hath he
+done? I have found no cause of death in him: I will therefore
+chastise him and let him go. And they cried out the more
+exceedingly, Crucify him. And they were instant with loud
+voices, requiring that he might be crucified. And the voices of
+them and of the Chief Priests prevailed." Pilate could stand out
+no longer; the people showed symptoms of breaking out into a
+riot, which at that moment would have been a serious matter;
+as there were an unusual number of Jews assembled for the
+Passover, and Pilate had not soldiers enough to keep order, if
+the people should make a disturbance. If anything like a riot
+had occurred, the Emperor Tiberius would probably have considered
+Pilate to blame; and would certainly have deprived him
+of his office, and most likely of his life also. Pilate had not that
+fear of God, which admits no fear of man; neither was his wish<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span>
+to save Jesus strong enough to make him risk his life to deliver
+Him. As a heathen, the life of one man would seem to him of
+little consequence; but whilst he gave way to the clamours of the
+Jews, he performed a symbolical action, whereby he testified that
+Jesus was innocent, and that he, Pilate, did not consent to His
+death, though forced to allow it. For "when Pilate saw that
+he could prevail nothing, but that rather a tumult was made, he
+took water, and washed his hands before the multitude, saying, I
+am innocent of the blood of this just person; see ye to it. Then
+answered all the people, and said, His blood be on us, and on our
+children." Fearful words in the sense in which they uttered
+them! meaning, that if Jesus was innocent, they were quite
+willing that the punishment for putting him to death should rest
+upon them and upon their children. Little did they foresee how
+dreadful would be that punishment; and how severely they and
+their descendants would suffer, in consequence of the crime they
+were wilfully committing. In one sense, we may all pray that
+"His blood may be on us and on our children"; even as the
+blood of the paschal lamb upon the door-posts turned aside the
+visit of the destroying angel.</p>
+
+<p>In regard to Pilate's action on this occasion, we must recollect
+that it was ordered by the Law of Moses, that if a man were found
+dead in a field, and it was not known who or what had killed
+him, the elders of the nearest city should sacrifice a heifer, or
+young cow, with particular ceremonies: after which they should
+wash their hands over the slain beast, and declare solemnly before
+God, that they had had no hand in the death of the man, and
+that they knew not by what means he had met his death. In
+imitation of this custom, Pilate now washed his hands; meaning
+thereby to show that, if Jesus were put to death, he was no party
+to His death. But even in this Pilate was mistaken; for to allow
+a bad action to be committed, when we can prevent it, is to incur
+the guilt of it. As governor, Pilate might have refused to allow
+Jesus to be slain, and it was his duty to do so: had a riot
+followed, he could have been in no way guilty in the sight of
+God: but Pilate, being a heathen, did not consider the matter in
+this light. Do not many Christians, who should know better,
+act upon the same principles as those which influenced the
+Roman governor? They know some particular act to be
+wrong, and yet it seems so expedient, so likely to be useful
+in some way or other, that they do it. Then, again, they<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span>
+perceive that they ought to do something which may bring
+trouble upon themselves, or displease some one whose favour
+they wish to gain, and therefore they leave such action undone.</p>
+
+<p>"Pilate, willing to content the people," and put an end to the
+tumult, "gave sentence that it should be as they required. And
+he released unto them him that for sedition and murder was cast
+into prison, whom they had desired."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XL_JESUS_CONDEMNED_BY_PILATE" id="Chapter_XL_JESUS_CONDEMNED_BY_PILATE"></a><span class="smcap">Chapter XL.</span>&mdash;JESUS CONDEMNED BY PILATE.</h2>
+
+<p class="noindent"><span class="smcap">"Then</span> Pilate therefore took Jesus, and scourged him." This
+was a very unnecessary piece of cruelty practised by the Romans;
+whose custom it was to scourge, or whip with cords, every
+criminal condemned to death. We must now think of our
+blessed Lord, with His back all cut and bleeding from the stripes
+laid upon Him, aching and smarting all over; then we must
+remember that this was the punishment of <i>our</i> sins, which He
+bore, and that, "with his stripes we are healed." Shall not such
+thoughts stir us up to show our love for Him, Who, out of His
+wondrous love for us, bore all these tortures? "And when
+Pilate had scourged him, he delivered Jesus to their will, to be
+crucified."</p>
+
+<p>"Then the soldiers of the governor took Jesus, and led him
+away into the common hall, called Prætorium"; where fresh
+insults and sufferings were inflicted upon the holy Jesus, the
+Messiah: for "they call together the whole band of soldiers,"
+and in mockery and ridicule for His having styled Himself a
+king, "they stripped him" of his own clothes, "and put on him
+a scarlet or purple robe," (for the same word signifies both
+colours,) and then made a crown or wreath, by twisting together
+some branches of a prickly plant. "And when they had platted
+a crown of thorns, they put it upon his head, and a reed in his
+right hand," to represent the sceptre, carried by kings. When
+the soldiers had thus arrayed our Lord, in ridicule of His
+claim to be a king, they went a step further, and in derision,
+"they bowed the knee before him, and worshipped him, and
+mocked him, saying, Hail, King of the Jews!" Not satisfied
+with this mockery, "they smote him with their hands. And they<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span>
+spit upon him," to show the greatest possible degree of hatred
+and contempt; "and took the reed, and smote him on the head";
+thus driving the thorns into Him, and so increasing His sufferings.
+All this He bore for us; and all He asks in return is, that we
+should take Him for our King, so as to let Him reign in our
+hearts, and rule our lives. Pilate made another attempt to save
+the life of Jesus; he probably hoped, that if the people saw Him
+bleeding and suffering, they would feel pity, and be ashamed of
+so treating a man, declared to be innocent, and known to all as
+going about doing good. "Pilate therefore went forth again,
+and saith unto them, Behold, I bring him forth to you, that ye
+may know that I find no fault in him. Then came Jesus forth,
+wearing the crown of thorns, and the purple robe. And Pilate
+saith unto them, Behold the man!"</p>
+
+<p>The Priests, however, were determined that nothing should
+save the life of their victim, and "therefore, when the Chief
+Priests and officers saw him, they cried out, saying, Crucify him,
+Crucify him." Pilate finding all his efforts vain, and being still
+afraid to offend the Jews, "then saith unto them, Take ye him,
+and crucify him: for I find no fault in him." As if he had said,
+If you are determined to crucify Him, do it; but remember it is
+not my doing, "for I find no fault in him."</p>
+
+<p>"The Jews answered him, We have a law, and by our law he
+ought to die, because he made himself the Son of God." The
+Jews now changed their ground of accusation, and simply named
+the sin of blasphemy, as the cause for which their Law required
+our Lord's death.</p>
+
+<p>"When Pilate therefore heard that saying, he was the more
+afraid": the heathen governor had clearly seen that Jesus was
+no common man: if He were put to death for declaring Himself
+to be the Son of God, He would probably suffer for saying what
+was <i>true</i>; and though Pilate, as a heathen, had no knowledge of
+the nature and power of the Lord God Almighty, he was afraid
+to crucify One, whom he believed to be the Son of God. Hesitating
+and perplexed, Pilate "went again into the Judgment Hall,
+and saith unto Jesus, Whence art thou? But Jesus gave him no
+answer. Then saith Pilate, Speakest thou not unto me? knowest
+thou not that I have power to crucify thee, and have power to
+release thee? Jesus answered, Thou couldest have no power at
+all against me, except it were given thee from above: therefore
+he that delivered me unto thee hath the greater sin."</p><p><span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span></p>
+
+<p>Jesus meant to tell Pilate, that no earthly Ruler or Governor
+could have power to put Him to death, unless it had been the
+Will of God, who dwells in Heaven above, that He should suffer
+whatever the Jews chose to do to Him. The Jews had cruelly
+and unjustly persecuted Him, and in spite of His acknowledged
+innocence, had treated Him as the worst of malefactors: and
+therefore Jesus told Pilate, that the sin of the Chief Priests
+and others in insisting upon His death, was far greater than the
+sin of Pilate in giving way to them, in order to prevent a tumult
+amongst the people.</p>
+
+<p>The words spoken by Jesus, His whole conduct and manner,
+so totally unlike that of a guilty person, convinced Pilate more
+and more, that He had <i>not</i> "spoken <i>blasphemy</i>" in declaring
+Himself to be the Son of God; and "from thenceforth he
+sought to release him."</p>
+
+<p>To prevent the escape of their innocent victim, the Jews now
+returned to their original charge of treason and rebellion against
+the Roman Emperor, "and cried out, saying, If thou let this man
+go, thou art not Cæsar's friend; whosoever maketh himself a
+king speaketh against Cæsar." Tiberius, who at that time was
+Emperor of Rome, was a suspicious and cruel tyrant; and would
+have punished with death any governor, supposed to have spared
+the life of a man, who had set himself up to be a king in any of
+the Roman provinces. Pilate, therefore, did not dare to give the
+Jews any excuse for thus complaining of him to Tiberius: so
+"when he heard that saying, (If thou let this man go, thou art
+not Cæsar's friend,) he brought Jesus forth," from the Judgment
+Hall into which the Jews would not enter, "and sat down in the
+judgment seat, in a place" outside, "that is called the Pavement,
+but in the Hebrew, Gabbatha. And it was the preparation
+of the Passover, and about the sixth hour: and he saith unto the
+Jews, Behold your king! But they cried out, Away with him,
+away with him, crucify him! Pilate saith unto them, Shall I
+crucify your king? The Chief Priests answered, We have no
+king but Cæsar. Then delivered he him therefore unto them to
+be crucified."</p>
+
+<p>As St John's account of the hour at which the crucifixion
+took place appears to differ from that named by the other
+Evangelists, it may be well to explain why St. John says, "the
+<i>sixth</i> hour," and St. Mark "the <i>third</i>."</p>
+
+<p>St. Matthew, St. Mark, and St. Luke, speak according to the<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span>
+Jewish mode of computing time. The Jews reckoned the day
+to begin at one sunset, and end at the next; so that their
+night came before the day, instead of after, as with us. From
+sunset, (about 6 o'clock of our time,) they divided the night
+into four equal portions or watches, of three hours each. The
+First from 6 o'clock <span class="smcap">p.m.</span> to 9 o'clock; the Second from
+9 <span class="smcap">p.m.</span> to 12 o'clock, or midnight. The Third watch, called
+also the First Cock Crowing, ended at what we call 3 o'clock
+<span class="smcap">a.m.</span>; and the Fourth and Last, called the Second Cock
+Crowing, at our 6 o'clock <span class="smcap">a.m.</span> The next hour after 6 o'clock
+was called the 1st hour, and so on; the 3rd hour answered,
+therefore, to our 9 o'clock <span class="smcap">a.m.</span>: and this was the hour at
+which St. Mark states that they crucified Jesus. It must be
+remarked, that the Jews also divided their day into four portions,
+calling each by the name of the hour at which it began: thus
+the 3rd hour, being the beginning of a portion, would include
+the other two hours in that portion. In this manner, the 3rd
+hour, our 9 o'clock, would include the 4th and 5th hours, or our
+10 and 11 o'clock. Then the 6th hour, answering to our
+12 o'clock mid-day, would extend to 3 o'clock, the 9th Jewish
+hour, and so on.</p>
+
+<p>St. John, on the other hand, reckoned the time according to
+the Roman and Asiatic mode, still used by us. Thus the day, as
+spoken of by him, began at midnight; and therefore, his
+6th hour was our 6 o'clock in the morning, or 6 o'clock <span class="smcap">p.m.</span>
+But the Romans also divided their time into watches of three
+hours each, speaking of the whole three hours under the name
+of the hour with which the watch began. Thus the 6th hour, or
+6 o'clock <span class="smcap">a.m.</span>, would include all the time up to 9 o'clock, which
+according to the Romans was the 6th hour, and according to
+the Jews the 3rd hour.</p>
+
+<p>St. John further says, that it was "<i>about</i> the sixth hour when
+they crucified him"; now <i>about</i> may mean a little before, or a
+little after, the time mentioned; and therefore, we find that all
+the Apostles mean the same thing; viz., that Jesus was crucified
+soon after 9 o'clock in the morning.</p>
+
+<p>The following table may help us to understand clearly the
+time at which the different events happened; beginning with
+the Passover, which Jesus ate with His disciples:<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span>&mdash;</p>
+
+<div class="centtable">
+<table cellpadding="6" cellspacing="0" rules="groups" summary="Events from Passover until Crucifixion">
+<colgroup><col width="30%" /></colgroup>
+<colgroup><col width="30%" /></colgroup>
+<colgroup><col width="40%" /></colgroup>
+<tbody>
+<tr class="td4"><td>Our Time.</td><td>Jewish Time.</td><td>Events.</td></tr>
+
+<tr><td align="left">Thursday, probably about 5 o'clock.</td><td align="left">Evening.</td><td align="left">Jesus eats the Passover.</td></tr>
+</tbody>
+<tbody>
+<tr><td align="left">6 o'clock <span class="smcap">p.m.</span></td><td align="left">End of Day.</td><td align="left">&nbsp;&nbsp;</td></tr>
+<tr><td align="left">7&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">First Night Watch.</td><td align="left">Jesus on the Mount of Olives.</td></tr>
+<tr><td align="left">8&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">&nbsp;&nbsp;</td><td align="left">&nbsp;&nbsp;</td></tr>
+</tbody>
+<tbody>
+<tr><td align="left">9 o'clock <span class="smcap">p.m.</span></td><td align="left">Second Night Watch.</td><td align="left">Jesus in Garden of Gethsemane.</td></tr>
+<tr><td align="left">10&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">&nbsp;&nbsp;</td><td align="left">Betrayed by Judas, and taken to Annas.</td></tr>
+<tr><td align="left">11&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">&nbsp;&nbsp;</td><td align="left">Taken before Caiaphas.</td></tr>
+</tbody>
+<tbody>
+<tr><td align="left">12 o'clock Midnight.</td><td align="left">Third Watch.</td><td align="left">Peter's First Denial.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;</td><td align="left">First Cock Crowing.</td><td align="left">Jesus condemned by the Priests.</td></tr>
+<tr><td align="left">1 <span class="smcap">a.m.</span> Friday.</td><td align="left">&nbsp;&nbsp;</td><td align="left">Abused by the Attendants.</td></tr>
+<tr><td align="left">2&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">&nbsp;&nbsp;</td><td align="left">Peter's Second Denial.</td></tr>
+</tbody>
+<tbody>
+<tr><td align="left">3 o'clock <span class="smcap">a.m.</span></td><td align="left">Fourth Watch.</td><td align="left">Peter's Third Denial.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;</td><td align="left">Second Cock Crowing.</td><td align="left">&nbsp;&nbsp;</td></tr>
+<tr><td align="left">4&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">&nbsp;&nbsp;</td><td align="left">Jesus condemned by the Sanhedrim.</td></tr>
+<tr><td align="left">5&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">&nbsp;&nbsp;</td><td align="left">Taken before Pilate.</td></tr>
+</tbody>
+<tbody>
+<tr><td align="left">6 o'clock <span class="smcap">a.m.</span></td><td align="left">Romans' 6th Hour.</td><td align="left">Jesus sent to Herod.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;</td><td align="left">&nbsp;&nbsp;</td><td align="left">Returned to Pilate.</td></tr>
+<tr><td align="left">7&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">Jews' 1st Hour.</td><td align="left">Crowned with thorns.</td></tr>
+<tr><td align="left">8&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;"</td><td align="left">"&nbsp;&nbsp;&nbsp;2nd Hour.</td><td align="left">Delivered to be crucified.</td></tr>
+</tbody>
+<tbody>
+<tr><td align="left">9 o'clock <span class="smcap">a.m.</span></td><td align="left">Jews' 3rd Hour.</td><td align="left">Jesus crucified.</td></tr>
+</tbody>
+</table></div>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XLI_JESUS_CRUCIFIED" id="Chapter_XLI_JESUS_CRUCIFIED"></a><span class="smcap">Chapter XLI.</span>&mdash;JESUS CRUCIFIED.</h2>
+
+<p class="noindent"><span class="smcap">In</span> reading the account of our blessed Lord's condemnation, it
+may seem strange to us that Pilate was ready to receive Him
+so early as five o'clock in the morning; though we can understand
+the Priests and the Sanhedrim sitting up all night, to
+accomplish their wicked purpose. But we must remember, that
+the Jews were at all times ready to make disturbances; and that
+as very great multitudes came into Jerusalem for the Passover,
+those who were in authority were obliged to be very watchful, so<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span>
+as to check the first symptoms of a riot: and no doubt they were
+doubly watchful now, remembering that when Jesus rode into the
+city, a few days before, all the people accompanied Him, shouting,
+and declaring Him to be that King, the promised Messiah. "And
+they took Jesus, and led him away. And after that they had
+mocked him, they took off the purple from him, and put his own
+clothes on him, and led him out to crucify him. And he, bearing
+his cross, went forth into a place called the place of a skull, which
+is called, in the Hebrew, Golgotha."</p>
+
+<p>It was the custom of the Jews and Romans never to put
+condemned persons to death within the city walls. Golgotha
+was a hill outside the city, set apart for executions, and was, of
+course, an unclean and polluted place. It is thought that the
+name Golgotha was given to this hill because, in shape, it resembled
+a head or skull; and that for the same reason, the Romans
+called it Calvary: the Latin word so translated, meaning the
+same as the Hebrew word Golgotha.</p>
+
+<p>The Romans compelled those who were to undergo the
+terrible death by crucifixion, to carry their own cross to the
+appointed place. Thus we find Jesus "bearing his cross":
+but when we remember how our blessed Lord had passed the
+whole night, we shall not be surprised that He had no strength
+to carry a heavy cross of wood up a hill. Most likely He fell
+under the load; and those who led Him out saw, that faint and
+weary as He was, it was impossible for this part of His sentence
+to be carried out, and therefore, "they laid hold upon one Simon,
+a Cyrenian, who passed by, coming out of the country: him they
+compelled to bear his cross. And on him they laid the cross,
+that he might bear it after Jesus."</p>
+
+<p>"And there followed him a great company of people, and of
+women, which also bewailed and lamented him."</p>
+
+<p>Many of these, doubtless, had benefited by His miracles of
+healing, either in themselves or in their children; and all were
+grieved to see such cruelty practised upon One, who had ever
+gone amongst them doing good.</p>
+
+<p>Jesus, always mindful of others, and foreseeing the dreadful
+sufferings that would come upon the city in consequence of His
+death, "turning unto them, said, Daughters of Jerusalem, weep
+not for me, but weep for yourselves, and for your children. For,
+behold, the days are coming in the which they shall say, Blessed
+are the barren" (that is, the women who have no children to<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span>
+suffer). "Then shall they begin to say to the mountains, Fall
+on us; and to the hills, Cover us. For if they do these things
+in a green tree, what shall be done in the dry?"</p>
+
+<p>This is figurative language, meaning that the calamities about
+to fall on Jerusalem would be so dreadful, that the Jewish women,
+who considered it a great misfortune to have no children, would
+then be thankful, and considered blessed because they had none:
+and that, in the impossibility of escaping from their miseries,
+all people would be glad if the mountains could fall and crush
+them.</p>
+
+<p>Then Jesus reminded them, that if a green tree is quickly
+burnt up, a dry and withered one will be burnt much more
+quickly. In the Scriptures, good men are often compared to
+green and flourishing trees; and bad men to dry and barren
+ones. The meaning of our Lord was therefore, If God in His
+wisdom sees fit to let Me, who am holy and righteous in His
+sight, suffer such things as ye have seen; what think ye will
+He do to the wicked and unrighteous?</p>
+
+<p>Jesus was not crucified alone: it seems that at this time
+there were two criminals sentenced to a similar death. "And
+there were two other, malefactors, led with him to be put to death."
+In reading these words, we must be very careful to pause at the
+comma after other, because the meaning is, "and there were two
+other (persons, who were) malefactors, led with him," &amp;c.</p>
+
+<p>Malefactors mean persons that have done evil. St. Matthew
+tells us that these men were thieves: probably some of those
+robbers who troubled Judæa at that time, carrying off cattle and
+whatever they could lay their hands upon, and often killing those
+who tried to defend their property. These men were justly condemned
+to death in punishment of their sins, and they were now
+led out to be crucified with the innocent and holy Jesus. The
+prophet Isaiah, speaking seven hundred years before of the
+Messiah, had said, "He was numbered with the transgressors";
+"and he made his grave with the wicked." He was, indeed,
+"numbered," or considered to be one of the transgressors, fit
+only to share the fate of such. Literally was Isaiah's prophecy
+fulfilled, when Jesus was led out with two malefactors to die with
+them.</p>
+
+<p>"And when they were come to the place, which is called
+Golgotha, they gave him vinegar to drink mingled with gall: and
+when he had tasted thereof, he would not drink. And they gave<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span>
+him to drink wine mingled with myrrh: but he received it not."
+St. Matthew mentions the vinegar and gall; St. Mark, the wine
+and myrrh. Some people have thought that both mean the same
+thing; but it is most probable that two separate mixtures were
+offered to Christ at this time.</p>
+
+<p>The Jews always gave wine, with myrrh in it, to the criminal
+about to be executed, to stupefy him, and make him less able to
+feel pain. The first draught of vinegar and gall was probably
+offered to Jesus in mockery. Any one expecting the usual
+stupefying draught, would be disappointed at getting another
+instead. Jesus submitted for our sakes to every suffering and
+insult inflicted by His persecutors, therefore He tasted the mixture;
+but when the stupefying draught was offered, "he received
+it not"; for He would do nothing to lessen His appointed sufferings,
+nor to render Him less able to pray to God.</p>
+
+<p>"And when they were come to the place, which is called
+Calvary, there they crucified him, and the malefactors, one on
+the right hand, and the other on the left, and Jesus in the
+midst." "And the Scripture was fulfilled which saith, And He
+was numbered with the transgressors."</p>
+
+<p>Crucifixion was not only a most painful death, but it was
+also looked upon as a very shameful one; only to be awarded
+to the vilest criminals, in order to show contempt and hatred.
+Sometimes the criminal was merely bound to the cross with ropes,
+and there left to die of hunger and exposure. But our Saviour
+was actually nailed to the cross, according to the words spoken
+by King David, one thousand years before, "they pierced my
+hands and my feet."</p>
+
+<p>The manner of crucifixion was as follows: the cross of wood
+being laid upon the ground, the poor victim was laid upon it;
+and his arms being stretched out along the cross bar, a great nail
+was driven through the hollow of each hand into the wood: the
+feet were then crossed over each other upon the perpendicular
+part of the cross, and then a very long nail was forced through
+both into the wood beyond. There appears to have been under
+the feet a small ledge of wood, just to support them. The poor
+victim being thus made fast to the wood, the cross was raised up,
+and placed upright in a hole already prepared to receive it. The
+torture felt by the unhappy sufferer was most intense: the ledge
+beneath the feet did not prevent the weight of the body hanging
+from the hands, nailed to the upper part of the cross. The agony<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span>
+of such a position was beyond all that we can conceive; and this
+agony often lasted many hours, before death put an end to
+suffering.</p>
+
+<p>Such was the death Christ endured for us. Surely no one
+can think of all Jesus suffered at this time, without feeling the
+deepest grief, and shrinking with horror from the idea that we
+could have joined His enemies. And yet the Word of God tells
+us that, if we persist in sin, we "crucify the Son of God afresh,
+and put him to an open shame."</p>
+
+<p>We can all understand, that if we have taken a great deal of
+trouble, and put ourselves to inconvenience and even to pain, in
+order to do good to some person, it would be very grievous to see
+that person not a bit better or happier than he would have been,
+had we <i>not troubled</i> ourselves about him. Then let us remember
+that Jesus Christ suffered and died that we might be taken into
+heaven. But we cannot go into heaven, unless we forsake our
+sins and try to obey God: if, therefore, we will not take the
+trouble to resist the Devil, all that Jesus has done and suffered
+will be of no use to us. Let us take care that He has not suffered
+in vain: let us pray for faith; that true and lively faith
+which will constrain us to repent, and love, and obey.</p>
+
+<p>Now let us turn our thoughts again to Jesus hanging on His
+cross, between those upon which the two thieves were fastened.</p>
+
+<p>It was the custom of the Romans, to cause a list of the crimes
+for which a malefactor was condemned, to be carried before him,
+or fastened to the instrument of his punishment. This was called
+his "accusation."</p>
+
+<p>In compliance with this custom, "Pilate wrote a title, and
+set up over his head his accusation written, and put it on the
+cross. And the writing was in letters of Greek, JESUS OF
+NAZARETH THE KING OF THE JEWS; and in Latin,
+THE KING OF THE JEWS; and in Hebrew, THIS IS
+JESUS THE KING OF THE JEWS. This title then read
+many of the Jews: for the place where Jesus was crucified was
+nigh to the city: and it was written in Hebrew, and Greek, and
+Latin"; so that all strangers who did not understand Hebrew
+might also read this "accusation."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p>
+
+<h2><a name="Chapter_XLII_CHRIST_ON_THE_CROSS" id="Chapter_XLII_CHRIST_ON_THE_CROSS"></a><span class="smcap">Chapter XLII.</span>&mdash;CHRIST ON THE CROSS.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Chief Priests were by no means satisfied with the superscription
+written by Pilate, for they persisted in believing that
+Jesus had no <i>right</i> to be called King or Messiah. "Then said
+the Chief Priests of the Jews to Pilate, Write not, the King of
+the Jews; but that he said, I am king of the Jews": an alteration
+which would have made it appear that He had been justly punished
+by the Romans, for claiming a power to which no one had any
+right in the Roman provinces.</p>
+
+<p>"Pilate answered, What I have written, I have written."
+This was a common mode of expression, meaning that a thing
+was done, and could not be undone. Probably Pilate wrote this
+title on purpose, knowing that the Jews would not like it; for he
+was displeased with them for forcing him, as it were, to do what
+he felt to be wrong: at any rate, in this title he declared a blessed
+truth: even that the King of the Jews, the long-expected
+Messiah, the Son of God, was actually hanging on the cross,
+atoning for the guilt of man, and purchasing our pardon by the
+sacrifice of Himself. Let us remember this with such thankfulness
+and gratitude, as will lead us to love, so as to obey.</p>
+
+<p>Whilst Jesus was hanging in agony upon the cross, He prayed
+for those who had so cruelly persecuted Him. He had often taught
+the lesson of loving our enemies, and doing them good whenever
+we have the opportunity; and now He set us a most wonderful
+example of that love which we are to show to them. "Then said
+Jesus, Father, forgive them; for they know not what they do":
+well might He say of those who had delivered Him to be crucified,
+"they know not what they do." Little did they indeed
+consider the sin they were committing; still less did they know
+what blessings their sin would bring upon all mankind. But
+their ignorance was in a great degree wilful, and wilful ignorance
+must always be a great sin: they had, therefore, much need that
+Christ should pray for them, as now He did.</p>
+
+<p>By law, the executioners had a right to the clothes of their
+victim; and accordingly we read, "Then the soldiers, when they
+had crucified Jesus, took his garments and made four parts, to
+every soldier a part; and also his coat: now the coat was without
+seam, woven from the top throughout." "They said, therefore,
+among themselves, Let us not rend it, but cast lots for it<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span>
+whose it shall be. And they parted his raiment and cast lots,
+that the Scripture might be fulfilled which saith, They parted
+my raiment among them, and for my vesture they did cast lots.
+These things, therefore, the soldiers did:" according as David
+had spoken in the 22nd Psalm.</p>
+
+<p>Thus having finished the work of crucifixion, the soldiers,
+"sitting down" at the foot of the cross, "watched him there.
+And the people stood beholding. And the rulers also with them
+derided him, saying, He saved others; let him save himself, if he
+be Christ, the chosen of God." Had Jesus, indeed, been the worst
+of criminals, mocking or deriding Him thus, whilst He hung in
+agony upon the cross, would have been a most cowardly and
+brutal act: but these insults were borne patiently by One, who
+with a word could have silenced these mocking tongues, and have
+confounded all, by coming down from the cross, and leaving man's
+redemption for ever unfinished. Blessed be God, that no taunts or
+mockings could so move Him, Who suffered all for our sakes.</p>
+
+<p>We cannot wonder, that following the example of the Jewish
+priests and rulers, the heathen "soldiers also mocked him, coming
+to him, and offering him vinegar," or a light wine drunk by the
+common people, "and saying, If thou be the King of the Jews,
+save thyself. And they that passed by reviled him, and railed
+on him, wagging their heads, and saying, Ah, thou that destroyest
+the temple, and buildest it in three days, save thyself, and come
+down from the cross. If thou be the Son of God, come down from
+the cross. Likewise also the Chief Priests mocking him, with
+the Scribes and elders, said among themselves, He saved others;
+himself he cannot save. If he be the King of Israel, let him now
+come down from the cross, and we will believe him. He trusted
+in God; let him deliver him now, if he will have him: for he
+said, I am the Son of God. Let Christ, the King of Israel, descend
+now from the cross, that we may see and believe."</p>
+
+<p>Would they have believed, if Jesus had indeed come down
+from the cross? No; their hearts were hardened in wilful unbelief,
+and their words were empty mockery. One great truth,
+however, the Chief Priests unknowingly proclaimed, when in
+mockery they cried out, "he saved others, himself he cannot
+save": truly the choice lay between the two; Jesus could not
+save Himself and us. For our salvation an atonement must
+be made: the only effectual atonement was the death of Jesus,
+He might have saved Himself from this, and left us to perish.<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span>
+Blessed be God for the love, that endured to the end, and thus
+saved us.</p>
+
+<p>We are told, that even "they that were crucified with him,
+reviled him"; joining in the abuse now heaped upon him; but
+without provoking one word of reproof or complaint. No doubt
+the behaviour of our Lord at this time must have gained the
+admiration of many, and convinced them that He who now hung
+upon the cross was no mere man. The Lord certainly saw fit to
+touch the heart of one of those who were crucified with him, for while
+"one of the malefactors which were hanged," continued to rail "on
+him, saying, If thou be the Christ, save thyself and us," the other,
+answering, rebuked him, "saying, Dost not thou fear God, seeing
+thou art in the same condemnation? and we indeed justly; for
+we receive the due reward of our deeds: but this man hath done
+nothing amiss." Here was true repentance; an acknowledgment
+of the justice of the punishment inflicted, coupled with a declaration
+of the innocence of Him, whom the dying thief now believed
+to be indeed the Son of God, the promised Messiah. In Christ's
+agony and humiliation, the penitent malefactor looked to Him as
+the King of the Jews, the Saviour of mankind; and in the strength
+of his new-born faith, "he said unto Jesus, Lord remember me
+when thou comest into thy kingdom": he felt the true nature of
+Christ's kingdom: and Jesus, who knows the hearts of all "said
+unto him, Verily I say unto thee, To-day shalt thou be with me in
+Paradise." What blessed words for the poor penitent thief to
+hear! May each one of us, when we are dying, have the comfort
+of believing, This day shall I be in the kingdom of the Lord: but
+unless our actions during life have shown that we do belong to
+His kingdom on earth, we cannot feel this comfort.</p>
+
+<p>"Now there stood by the cross of Jesus, his mother, and his
+mother's sister, Mary the wife of Cleophas, and Mary Magdalene."
+Mary's sorrow at witnessing the suffering of her Son, must indeed
+have been, as if a sword had pierced through her own soul, as
+Simeon had foretold, when three and thirty years before she had
+carried the Holy Babe into the temple, to do for Him according to
+the law. Mary, the wife of Cleophas or Alphæus, was the mother of
+James called the Less, to distinguish him from James the brother
+of John, the son of Zebedee. The Apostles had, as we have seen,
+fled away; but John, who had followed Jesus to the High Priest's
+palace, now stood with the women beside the cross. Even in the
+midst of all His agony, Jesus could think of others: He felt for<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span>
+the misery and desolation of His mother, and was anxious to
+provide for her future comfort; thus He set a double example,
+showing children that they should never cease to love and honour
+their parents; and teaching us all, never to let our own troubles
+or sorrows, whatever they may be, make us unmindful of the
+sufferings of others.</p>
+
+<p>"When Jesus, therefore, saw his mother, and the disciple
+standing by whom he loved, he saith unto his mother, Woman,
+behold thy son! Then saith he to his disciple, Behold thy
+mother!" By these words, He bade His mother look for comfort
+to His beloved disciple; bidding him treat her for the future
+as if she were his own mother. Faithfully was this last commandment
+obeyed, "And from that hour that disciple took her
+unto his own home."</p>
+
+<p>Jesus had now been hanging on the cross for three hours,
+suffering the extreme of bodily agony; but the worst was not yet
+over. It was the sixth hour, or twelve o'clock,&mdash;mid-day, as we call
+it,&mdash;when an event took place, which must have greatly alarmed
+all men. Without any apparent cause, "the sun was darkened";
+"when the sixth hour was come, there was darkness over all the
+earth until the ninth hour." During these three hours of darkness,
+we have reason to believe that Jesus was allowed to feel the
+full weight of God's wrath against sin. All the misery deserved
+by sinful man was in some wonderful and mysterious way laid
+upon Him, so that in some incomprehensible manner, He, holy
+as He was, tasted the bitterness of that death from which by His
+agonies He delivered man. What His sufferings really were, we
+know not. God grant we never may! But for the time He
+felt as if His Father had cast Him off for ever. What a dreadful
+thing must sin be, since it could not be forgiven without such
+terrible agony, as for three hours was endured in silence by our
+blessed Lord; and at length wrung from Him that heart-rending
+cry, "My God, my God, why hast thou forsaken me?" Let
+us, for whose redemption He thus felt the wrath of God, watch
+and pray, that His sufferings may not have been in vain for any
+one of us.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span></p>
+
+<h2><a name="Chapter_XLIII_JESUS_DIES" id="Chapter_XLIII_JESUS_DIES"></a><span class="smcap">Chapter XLIII.</span>&mdash;JESUS DIES.</h2>
+
+<p class="noindent"><span class="smcap">Three</span> hours of agony beyond what we can imagine passed slowly
+away; and then, "at the ninth hour, Jesus cried with a loud
+voice, Eli, Eli, lama sabachthani? which is, being interpreted,
+My God, my God, why hast thou forsaken me?"&mdash;the very words
+which stand, at the beginning of the 22nd Psalm, wherein David
+foretells many things that would happen at this time. "Some
+of them that stood by," not understanding Hebrew, "when they
+heard the words spoken by Jesus, said, Behold, he calleth Elias.
+After this, Jesus, knowing that all things were now accomplished,"
+and that His release was at hand, "that the Scripture might be
+fulfilled, saith, I thirst. Now there was set a vessel full of
+vinegar: and straightway one" of the by-standers, more humane
+than the others, "ran, and took a spunge, and filled it with
+vinegar, and put it upon hyssop, and put it on a reed," with
+which he raised it high enough "to put it to his mouth, and (so)
+gave him to drink. The rest said, Let be; let us see whether
+Elias will come to take him down."</p>
+
+<p>The common drink of the Roman soldiers was "posea," a
+poor kind of wine, often called vinegar, but not like what we
+mean by vinegar. This "posea" was now offered to Jesus.
+"When Jesus therefore had received the vinegar, he said, It
+is finished." All was now accomplished; every prediction
+uttered by the Prophets concerning the Messiah, had been fulfilled;
+the Redemption of man was completed. Let the cost of
+that Redemption make us give ourselves to our Redeemer, to be
+His faithful followers and servants.</p>
+
+<p>"Jesus, when he had cried again with a loud voice, said,
+Father, into thy hands I commend my spirit: and having said
+thus, he bowed his head, and gave up the ghost,"&mdash;he yielded
+up his life, according to his own words, "I lay down my life for
+the sheep. No man taketh it from me, but I lay it down of
+myself." The sacrifice was voluntary, otherwise it could have
+availed us nothing. Jesus died: His spirit departed from the
+body; and His last words prove that the mysterious suffering
+had passed away, that He again felt the comfort of His Father's
+love, and that He was no longer forsaken.</p>
+
+<p>The Almighty God now again bore testimony to the Divine<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span>
+nature of Him who had just yielded up his human life: heaven
+and earth alike testified that this was indeed the Son of God.
+During the time of His deepest agony, "the sun was darkened";
+now that He had given up the ghost, "the earth did quake, and
+the rocks rent, and the graves were opened. And behold the
+veil of the temple was rent in twain, in the midst, from the top
+to the bottom."</p>
+
+<p>The veil which divided the Holy of Holies from the rest of
+the temple, was a thick curtain, something like a worked carpet.
+The tearing of this down the middle was a very significant action,
+showing that the death of Jesus had done away with all the
+ceremonial observances established by the Law of Moses. A
+new Covenant, the Covenant of Grace, was now to replace the
+old Covenant of Works.</p>
+
+<p>The Holy of Holies was looked upon by the Jews as a type
+of heaven; and only the High Priest was allowed to enter into it.
+Christ died to open the way into heaven to all mankind, whether
+Jews or Gentiles; thus the veil was rent, to show that through
+the mediation of Jesus, all might have access to God the Father.</p>
+
+<p>"Now when the centurion which stood over against him,
+watching Jesus, and they that were with him, saw the earthquake,
+and those things that were done, and that he so cried out, and
+gave up the ghost, they feared greatly, saying, Truly this was the
+Son of God."</p>
+
+<p>The Roman centurion had witnessed many executions, and
+the wonderful events attendant upon this one had convinced him
+of the truth of all that Jesus had said; "and he glorified God,
+saying, Certainly, this was a righteous man." The very people,
+who had been persuaded by the Priests to ask for the release of
+Barabbas and the crucifixion of Jesus, now shared the feelings
+of the centurion; for we read that "all the people that came
+together to that sight, beholding the things which were done,
+smote their breasts," in token of remorse and grief, "and
+returned."</p>
+
+<p>"And all his acquaintance, and the women that followed
+him from Galilee," "among whom was Mary Magdalene, and Mary
+the mother of James the Less and of Joses, and Salome" "the
+mother of Zebedee's children," "and many other women which
+came up with him unto Jerusalem," "stood afar off, beholding
+these things."</p>
+
+<p>The ninth hour, after which our Saviour breathed His last,<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span>
+answers to our 3 o'clock <span class="smcap">p.m.</span>, and a new day, according to the
+Jewish mode of reckoning, would begin at 6 o'clock <span class="smcap">p.m.</span> As
+Jesus was crucified on Friday morning, the day now about to
+begin, was the Sabbath; and being the Sabbath in the Passover
+week, it was a particularly solemn, or "high day," to be observed
+with special reverence. On the morrow after that Sabbath, the
+Jewish people, according to the ordinances of the Mosaical Law,
+were accustomed to assemble in the temple, bringing with them,
+as a thank-offering to the Lord, a sheaf of corn, the "first fruits"
+of the harvest, which began at this season of the year. At the
+same time, particular sacrifices were to be offered, all in thanksgiving
+to Him who giveth us the fruits of the earth in due
+season.</p>
+
+<p>Crucifixion, as we have said, was often a lingering death: and
+sometimes, to hasten the end, the legs of the poor wretches
+hanging upon the cross were broken. The beginning of the
+Passover Sabbath was now fast approaching: it was not lawful,
+according to the Jewish Law, for any criminal who had been
+hanged, to be left hanging all night; that is, beyond the close
+of the day of their execution. The bodies of criminals who had
+been executed, were usually buried without any form or ceremonies;
+but sometimes, at the earnest entreaty of the family, they
+were allowed to take the body, and bury it with funeral honours.</p>
+
+<p>The Jewish priests and rulers were very particular in observing
+all outward rites and ceremonies, even when they had just been
+guilty of a fearful sin; and "therefore, because it was the preparation,"
+the time for preparing for the coming Sabbath, "that the
+bodies should not remain upon the cross on the sabbath day (for
+that sabbath day was an high day)" the Jews "besought Pilate
+that their legs might be broken, and that they might be taken
+away. Then came the soldiers, and brake the legs of the first,
+and of the other which was crucified with him. But when they
+came to Jesus and saw that he was dead already, they brake not
+his legs: but one of the soldiers with a spear pierced his side, and
+forthwith came thereout blood and water": this water, proved that
+the heart had been actually pierced, so that none could doubt that
+Jesus was really and truly dead. It was very necessary that the
+fact of His death should be clearly established, so that men
+might afterwards have no doubt as to His "Resurrection from
+the dead." Amongst those who saw the water and blood flowing
+from the wound made by the spear, was the beloved disciple,<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span>
+St. John; for in his Gospel, he tells us, "And he that saw it
+bare record, and his record is true: and he knoweth that he saith
+true, that ye might believe." In this treatment of the body of
+Jesus by the Roman soldiers, two prophecies concerning our
+Saviour, the true Paschal Lamb, were fulfilled. "For these things
+were done, that the Scripture should be fulfilled, A bone of him
+shall not be broken," and "They shall look on him whom they
+pierced."</p>
+
+<p>"And after this, when the evening was come, because it was
+the preparation, that is, the day before the sabbath, there came a rich
+man of Arimathæa, a city of the Jews: named Joseph, an honourable
+counsellor," who "had not consented to the counsel and deed of
+them" in putting Jesus to death. "He was a good man, and
+a just: who also himself waited for the kingdom of God: being
+a disciple of Jesus, but secretly, for fear of the Jews." Anxious
+to save the sacred body of Him in Whom he believed, from further
+injury or insult, this man "came, and went in boldly unto Pilate,
+and craved the body of Jesus: and besought Pilate that he might
+take away the body of Jesus."</p>
+
+<p>Arimathæa, supposed to be the same as Rama, where Samuel
+dwelt in the time of Saul, lay to the N.W. of Jerusalem, on the
+way to Joppa. Joseph, as a man of wealth and influence, must
+have been known to the Roman governor, who would be willing
+to oblige him, especially in such a matter, since he himself was
+convinced that Jesus was no malefactor. His only hesitation
+arose from his doubt as to whether Jesus was at that time dead;
+"Pilate marvelled if he were already dead: and calling unto him
+the centurion, he asked him whether he had been any while dead.
+And when he knew it of the centurion, Pilate gave him leave; and
+commanded the body to be delivered to Joseph." Joseph having
+obtained Pilate's leave to remove the body of Jesus, "bought fine
+linen" to wrap it in, according to custom. "He came therefore,"
+and with the help of others, "took the body of Jesus" down from
+the cross.</p>
+
+<p>"And when Joseph had taken the body, he wrapped it in a
+clean linen cloth: there came also Nicodemus, which at the first
+came to Jesus by night, and brought a mixture of myrrh and
+aloes, about an hundred pound weight. Then took they the
+body of Jesus, and wound it in linen clothes with the spices, as
+the manner of the Jews is to bury." This was all that the time
+allowed to be done then, in the way of embalming.</p><p><span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span></p>
+
+<p>"Now in the place where he was crucified there was a garden,
+and in the garden a new sepulchre, and Joseph laid the body in
+his own new tomb, which he had hewn out in the rock, wherein
+was man never yet laid." It was a custom in those days, for
+the rich, with whom Christ was to be in his death (as Isaiah
+had said), to form their tombs, by having a sort of small room cut
+out of the solid rock; leaving a narrow door, which was the only
+possible way by which any one could go in or out. This door or
+entrance was always closed by a large stone. Within the room
+or cave, was a sepulchre or sepulchres, in which the body was laid.
+In such a sepulchre "they laid Jesus therefore, because of the
+Jews' preparation day; for the sepulchre was nigh at hand: and
+the sabbath drew on." And they rolled a great stone to the door
+"of the sepulchre, and departed."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XLIV_JESUS_RISES_FROM_THE" id="Chapter_XLIV_JESUS_RISES_FROM_THE"></a><span class="smcap">Chapter XLIV.</span>&mdash;JESUS RISES FROM THE
+SEPULCHRE.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> Mary Magdalene, and Mary the mother of Joses, and the
+women also which came with him from Galilee, followed after"
+Joseph and Nicodemus, "and beheld the sepulchre, and how his
+body was laid." And they returned and prepared spices and
+ointments, in order that the process of embalming, hastily begun
+by Joseph and Nicodemus, might be properly finished after the
+Sabbath should be past. Having made their preparations, they
+"rested the sabbath day, according to the commandment."</p>
+
+<p>By comparing the accounts of all that happened after Jesus
+was laid in the tomb, we find that though the greater number of
+the women went away, as has been said, two of them remained
+watching the spot which now contained the body of Him whom
+they so loved and reverenced: for we read, "And there was Mary
+Magdalene and the other Mary (the mother of James and Joses)
+sitting over against the sepulchre." There they stayed, probably
+till the Sabbath had begun, when, of course, it was too late for
+them to prepare their share of spices, without breaking the fourth
+commandment.</p>
+
+<p>"Now the next day that followed the day of the preparation"
+(this seems to mean in the beginning of the Sabbath, soon after
+6 o'clock on Friday evening, just after the burial of our Lord),<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span>
+"the Chief Priests and Pharisees came together unto Pilate,
+saying, Sir, we remember that that deceiver said, while he was
+yet alive, After three days I will rise again. Command therefore
+that the sepulchre be made sure until the third day, lest his
+disciples come by night, and steal him away, and say unto the
+people, He is risen from the dead: so the last error shall be
+worse than the first. Pilate said unto them, Ye have a watch: go
+your way, make it as sure as ye can. So they went, and made
+the sepulchre sure, sealing the stone, and setting a watch."</p>
+
+<p>Thus did the Lord make these Priests and Pharisees bear
+witness to Christ's resurrection. It was little likely that the
+Apostles would make any attempt to carry off the body, and still
+less likely that they could succeed in any such an attempt; but
+what was now done rendered it <i>impossible</i>; for there was no way
+of carrying the body out of the sepulchre but through the door,
+which was closed by a heavy stone, and was now watched by
+a guard of soldiers, who would not allow any one even to touch
+the stone, which could not be moved without making much noise.
+It was essential that there should never be any doubt as to the
+fact of Christ's having risen from the dead, and therefore His
+very enemies were made to furnish the strongest proofs of His
+resurrection. Thinking they had made the sepulchre sure, they
+went away to rest on the Sabbath. But</p>
+
+<div class="poem">
+
+<span class="i0">Vain the stone, the watch, the seal,<br /></span>
+<span class="i0">Christ has burst the gates of Hell;<br /></span>
+<span class="i0">Death in vain forbids His rise,<br /></span>
+<span class="i0">Christ hath opened Paradise.<br /></span>
+</div>
+
+<p>Jesus laid in the grave all through the Sabbath, from 6 o'clock
+on Friday evening to 6 o'clock on Saturday evening. The Sabbath
+was now past; the first day in the week, called by us Sunday,
+was begun. "And when the sabbath was past, Mary Magdalene,
+and Mary the mother of Joses, and Salome," who had not had
+time to make any preparations before the Sabbath, set out from
+their homes to go to the sepulchre; and they "had bought sweet
+spices, that they might come and anoint him." But while they
+were on their way, "behold, there was a great earthquake: for
+the angel of the Lord descended from heaven, and came and
+rolled back the stone from the door, and sat upon it. His countenance
+was like lightning, and his raiment white as snow: and
+for fear of him the keepers did shake, and became as dead men."</p><p><span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span></p>
+
+<p>The time and circumstances of Jesus's rising from the dead,
+are veiled in mystery. He had evidently left the sepulchre before
+the stone was rolled away. All that we know is, that Christ
+rose, and was the "first fruits of them that slept"; and He rose
+on the day when the first fruits of the harvest were presented
+in thankfulness to the Lord God Almightly. His resurrection
+secured ours; and, as a sign that it did so, "many bodies of the
+saints which slept arose out of the graves after his resurrection,
+and went into the city, and appeared unto many." The graves
+were opened when Jesus gave up His life on the cross: when
+He arose, the bodies which lay in them arose also, testifying to
+His triumph over death and the grave.</p>
+
+<p>Wonderful indeed were all the events which took place at
+this time! In their several accounts of what happened after our
+Saviour had risen, some of the Evangelists mention one thing,
+and some another; but as clever men, who have considered the
+subject, show us how all the events mentioned must have followed
+one another, we shall keep to their account.</p>
+
+<p>We have said that before the earthquake took place, Mary
+Magdalene and the other Mary, accompanied by Salome, who
+had joined them, set out to go to the sepulchre: knowing that
+it was closed by a great stone, they naturally, as they drew near,
+"at the rising of the sun, said among themselves, Who shall roll
+us away the stone from the door of the sepulchre?" Of the watch
+set there, they probably knew nothing. But on coming close,
+this difficulty was at an end, "for when they looked, they saw
+that the stone was rolled away: for it was very great." Very
+probably Mary Magdalene was the first who observed this fact,
+for St. John speaks especially of her, and says, "The first day of
+the week cometh Mary Magdalene early, when it was yet dark,
+unto the sepulchre, and seeth the stone taken away from the
+sepulchre."</p>
+
+<p>Here you must understand, that the Hebrew sepulchres had
+two divisions, or chambers. The inner division, or chamber, in
+which the body was laid, was separated from the outer division
+by a door, closed, as we have heard, by a large stone. The outer
+chamber, or porch, had an open door, or entrance.</p>
+
+<p>As soon as Mary Magdalene and her companions came near,
+they could see, through the open entrance of the outer chamber,
+that the door of the inner chamber was also open, and that the
+great stone, which they had seen placed there after Jesus was<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span>
+laid in the tomb, had been taken away: but they did not see
+either the stone itself or the angel sitting upon it, on the right-hand
+side of the door; as this could not be seen without going
+into the porch, or outer chamber. As soon, then, as Mary
+Magdalene saw, through the open entrance of the porch, that
+the stone was rolled away from the door of the inner chamber,
+or sepulchre, she, concluding that some persons, either friends
+or enemies, had opened it, and carried away the body of Jesus,
+"runneth, and cometh to Simon Peter, and to the other disciple
+whom Jesus loved, and saith unto them, They have taken away
+the Lord out of the sepulchre, and we know not where they have
+laid him."</p>
+
+<p>After Mary Magdalene had left them, the other Mary and
+Salome went into the outer division, and, "entering into the
+sepulchre" (that is, into the porch), "they saw a young man
+sitting on the right side, clothed in a long white garment; and
+they were affrighted. And the angel answered, and said unto
+the women, Fear not ye; be not affrighted; for I know that ye
+seek Jesus of Nazareth, which was crucified: He is not here:
+for he is risen, as he said. Come, see the place where the Lord
+lay; behold the place where they laid him." Having thus
+assured these women that the Lord was indeed risen from the
+dead, the angel bade them make the good tidings known to
+others, saying, "But go your way quickly, tell his disciples and
+Peter that he is risen from the dead, and that he goeth before
+you into Galilee: there shall ye see him, as he said unto you; lo,
+I have told you. And they departed quickly from the sepulchre,
+with fear, and fled; for they trembled and were amazed: neither
+said they anything to any man."</p>
+
+<p>These women were so confused and overpowered with surprise,
+fear, and joy, that they scarcely knew what to say or do:
+so they told no man what they had seen or heard as they went
+along, but "with great joy did run to bring his disciples word"
+of what the angel had said.</p>
+
+<p>It must have been a great comfort to Peter to hear that
+he had been particularly mentioned by name, as it showed
+that Jesus had not cast him off, but still looked upon him
+as a disciple, notwithstanding his sin in denying his Lord and
+Master.</p>
+
+<p>It seems that when the disciples saw their Lord condemned
+and crucified, they must have forgotten all that He had told<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span>
+them as to His rising again; and, instead of going early to the
+sepulchre on the third day, they appear to have remained at
+home, mourning and lamenting His death. Now, however, Mary
+Magdalene's tidings must have brought their Lord's words to
+remembrance. "Peter therefore went forth, and that other disciple
+(John), and came to the sepulchre. So they ran both
+together: and the other disciple did outrun Peter, and came
+first to the sepulchre. And he, stooping down and looking in,
+saw the linen clothes lying; yet went he not in." The clothes
+in which the body had been wrapped were there; but the body
+itself was gone. No angel was now to be seen, nor did the
+disciples know that one had been seen at all; for Mary Magdalene
+had left the sepulchre before her two companions went
+into the porch of the sepulchre.</p>
+
+<p>"Then cometh Simon Peter, following John, and went into
+the sepulchre, and seeth the linen clothes lie, and the napkin that
+was about his head, not lying with the linen clothes, but wrapped
+together in a place by itself." This circumstance was very important.
+If the body of Jesus had been <i>stolen away</i>, either by
+friends or enemies, they would have carried it away as it was,
+and not waited to unwind the linen clothes, and more especially
+not to have folded the napkin up and laid it in a separate place.
+The astonishment of Peter when he saw the burial clothes thus
+lying in order caused John also to go into the sepulchre: "and
+he saw and believed." "For as yet they knew not the Scripture,
+that he must rise again from the dead."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XLV_CHRIST_APPEARS_TO_MARY" id="Chapter_XLV_CHRIST_APPEARS_TO_MARY"></a><span class="smcap">Chapter XLV.</span>&mdash;CHRIST APPEARS TO MARY
+MAGDALENE.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Apostles appear to have come to the sepulchre, without any
+idea that the Lord had risen from the dead. They had not understood
+rightly what the prophets had said of the death and rising
+again of the Messiah; nor had the words of the Lord, though He
+had told them plainly that He should die and rise again the third
+day, prepared them for what had happened.</p>
+
+<p>When John examined the tomb, he saw that the body of
+Jesus must, in some miraculous way, have slipped out of the linen
+clothes, leaving them lying in such perfect order: "he saw, and<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span>
+believed" that Jesus was indeed risen. "For as yet they knew
+not the Scripture, that he must rise again from the dead." Up to
+this time they had not rightly understood this Scripture; and
+John's faith now rested on what he had <i>seen</i>, not, as it should
+have done, upon the Word of God. Peter and John, having
+satisfied themselves that the body of Jesus was no longer in the
+sepulchre, "went away again unto their own home," before Mary
+Magdalene, who had followed them, reached the sepulchre for the
+second time: she arriving after they had left, would naturally be
+disappointed at not hearing their opinion, as to the disappearance
+of the body of Jesus. She was grieved that any one should have
+carried Him away; and this, added to the recollection of what
+she had witnessed in the sufferings and death of Jesus, so disturbed
+Mary, that she "stood without at the sepulchre weeping.
+And as she wept, she stooped down, and looked into the (inner)
+sepulchre, and seeth two angels in white sitting, the one at the
+head, and the other at the feet, where the body of Jesus had lain.
+And they say, Woman, why weepest thou? She saith unto them,
+Because they have taken away my Lord, and I know not where
+they have laid him." So little did Mary expect the Lord to rise
+again to life, that even the sight of angels sitting by His open
+tomb, did not convince her that the body had not been removed
+to another place. She was soon to know the truth; for "when
+she had thus said, she turned herself back, and saw Jesus standing."
+But it pleased the Lord to appear to her in such a form,
+that at first she knew not that it was Jesus. This was the first
+appearance of Jesus Christ after His resurrection; for, as St. Mark
+tells us, "Now when Jesus was risen early the first day of the week,
+he appeared first to Mary Magdalene, out of whom he had cast
+seven devils." "Jesus saith unto her, Woman, why weepest thou?
+whom seekest thou? She, supposing Him to be the gardener, saith
+unto him, Sir, if thou have borne him hence, tell me where thou
+hast laid him, and I will take him away. Jesus saith unto her,
+Mary." This one word, spoken in the tone she had been accustomed
+to hear, removed all doubts and fears: now she sees and
+knows that it is indeed Jesus restored to life, who stands by her.
+We can imagine with what surprise and joy "she turned herself"
+quickly towards her Lord, "and saith unto him, Rabboni; which is
+to say, Master." From what follows, we may suppose that in her
+exceeding gladness, Mary would have laid hold upon the Lord to
+detain Him; for "Jesus saith unto her, Touch me not; for I am<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span>
+not yet ascended to my Father: but go to my brethren, and say
+unto them, I ascend unto my Father, and your Father; and to
+my God, and your God."</p>
+
+<p>By these words, He seems to have meant that the time was
+not quite come for Him to ascend into heaven; and that Mary
+need not therefore hold Him, as if she was afraid of not seeing
+Him again; but, on the contrary, that she should at once go and
+remind His disciples of all that He had before told them, about
+His going to His Father, and not leaving them comfortless;
+because if He left them, He would send the Holy Ghost to teach
+and guide them. The message thus sent by Jesus, should remind
+us all, that the Lord God Almighty is indeed our God; a kind
+and loving Father to <i>all</i> who believe in His beloved Son, so as to
+love and obey Him.</p>
+
+<p>Mary Magdalene set out immediately to tell "the disciples
+that she had seen the Lord, and that He had spoken these things
+unto her." On her way it seems that she fell in with the other
+Mary and Salome, who had fled from the sepulchre at the sight
+of the angel. The three women now went on together. "And
+as they went to tell his disciples, behold, Jesus met them, saying,
+All hail." "All hail" signified Welcome; it was a common mode
+of expressing pleasure at meeting. Mary and Salome, who had
+heard from Mary Magdalene that the Lord was indeed alive again,
+were neither astonished nor frightened at His appearance; but,
+filled with joy and love, they fell at His feet; "they came and
+held him by the feet, and worshipped him." "Then said Jesus
+unto them, Be not afraid; go tell my brethren that they go into
+Galilee, and there they shall see me." The action of holding His
+feet, showed fear that the Lord would at once disappear; but He
+bids them have no fears, for that, on the contrary, He would meet
+His disciples in Galilee. But before that, He appeared also to
+His Apostles.</p>
+
+<p>Whilst the women were on their way to tell the disciples all
+they had seen and heard, "behold some of the watch came into
+the city, and showed unto the Chief Priests all the things that
+were done." We have heard how, when the angel of the Lord
+descended, those who were guarding the sepulchre were so terrified,
+that they "became as dead men,"&mdash;unable to move, or know
+what to do. When they came to themselves, they would see that
+the sepulchre was empty; whilst they well knew that no human
+power could have removed the body. They went therefore, and<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span>
+told those who had set them to watch, how vain all their precautions
+had been. The Chief Priests immediately called the Council
+together: "and when they were assembled with the elders, and
+had taken counsel," or consulted amongst themselves what they
+had best do to prevent their countrymen from believing in the
+resurrection of Christ, "they gave large money unto the soldiers,
+saying, Say ye, His disciples came by night, and stole him away
+while we slept. So they took the money, and did as they were
+taught: and this saying is commonly reported among the Jews
+until this day."</p>
+
+<p>Great indeed was the wilful unbelief of the Jews, if they
+could for one moment believe such an absurd story, as the Priests
+and elders had bribed the soldiers to tell. Amongst the Romans,
+death was the punishment for any soldier who went to sleep
+whilst upon guard: yet, in spite of this, men were required to
+believe, that sixty soldiers, and their commander, were all so fast
+asleep, that the noise which must have been made by moving the
+stone, did not even awake one of them. Besides, if they had
+all been asleep, how could they have known that the disciples
+had been there?</p>
+
+<p>The Chief Priests and elders knew that this story was false;
+and we may be quite sure that Pilate and those in authority did
+not believe it, or the soldiers would not have escaped punishment:
+but the Romans did not care what the Jews believed on
+the subject: and the soldiers, being heathens, and therefore careless
+about speaking the truth, took the money offered by the
+Council, and in return told what they knew to be a lie. Even
+up to this day, the Jews, of whom there are many thousands
+scattered in different parts of the world, believe the story
+invented by the Chief Priests; and instead of acknowledging
+Jesus as the Messiah, still look for Christ's coming. It seems to
+us quite impossible that any one should disbelieve in Jesus Christ
+being the promised Messiah; but unhappily it is so. Let us pray
+to God that He will take from the Jews all blindness and hardness
+of heart, and bring them into the Christian Church.</p>
+
+<p>Now let us return in thought to the sepulchre, where, after
+the departure of Mary Magdalene, and of the other Mary and
+Salome, another party of women arrived. These were the women
+which came with Him from Galilee, and who, after seeing where
+the body of Jesus was laid, went away immediately to prepare
+spices and ointments, and then rested on the sabbath day.<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span>
+"Now upon the first day of the week, very early in the morning,
+they came unto the sepulchre, bringing the spices which they had
+prepared, and certain others," that is, some other women came,
+"with them." These women had had a longer way to come than
+Mary Magdalene and her companions, and therefore, although
+they set out as soon as the Sabbath was past, they did not
+reach the sepulchre until some time after them: although it
+was still early. "And they found the stone rolled away from
+the sepulchre." This circumstance would naturally cause them
+no surprise, as they would conclude that the disciples or others
+had reached the sepulchre before them, and were already engaged
+in the work of embalming the body, in which they were come to
+assist.</p>
+
+<p>But their surprise was to come; for "they entered in, and
+found not the body of the Lord Jesus. And it came to pass as
+they were much perplexed thereabout, behold, two men stood by
+them in shining garments: and as they were afraid, and bowed
+down their faces to the earth, they said unto them, Why seek ye
+the living among the dead? He is not here, but is risen: remember
+how he spake unto you when he was yet in Galilee, saying,
+The Son of man must be delivered into the hands of sinful men,
+and be crucified, and the third day rise again." The sudden
+appearance "of two men in shining garments," alarmed the women;
+who at once knew them to be angels. Then the angels reproved
+these women for the want of faith, which had made them expect
+to find amongst the dead, One whom they ought to have known
+must be alive, if they had remembered and believed what He
+Himself had formerly told them. When the women heard the
+words of the angels, they remembered the words of Jesus, "and
+returned from the sepulchre, and told all these things unto the
+eleven, and to all the rest." But the eleven had already heard
+these wonderful tidings from Mary Magdalene and Joanna, and
+Mary the mother of James, and other women that were with
+them, which told these things unto the Apostles, as they mourned
+and wept for the death of their Lord.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span></p>
+
+<h2><a name="Chapter_XLVI_JESUS_APPEARS_TO_THE_DISCIPLES" id="Chapter_XLVI_JESUS_APPEARS_TO_THE_DISCIPLES"></a><span class="smcap">Chapter XLVI.</span>&mdash;JESUS APPEARS TO THE DISCIPLES.</h2>
+
+<p class="noindent"><span class="smcap">The</span> testimony of so many different witnesses had not yet convinced
+the Apostles: when they had heard that "Jesus was alive, and had
+been seen of Mary Magdalene, they believed not. And when the
+other women came with their testimony," their words seemed to
+the Apostles as "idle tales, and they believed them not."</p>
+
+<p>Still all that they heard was not without some effect; for
+Peter was anxious to visit the sepulchre again: "Then arose
+Peter, and ran unto the sepulchre; and stooping down, he beheld
+the linen clothes laid by themselves." But he saw nothing more;
+"and he departed, wondering in himself at that which was come
+to pass." We learn from the Scriptures that Peter was the first
+of the Apostles who did see the Lord after His resurrection; but
+how and when this meeting took place, we are not told; and it is
+most likely that it took place now, whilst Peter was returning
+from his second visit to the sepulchre, "wondering in himself at
+that which was come to pass." What joy it must have been to
+Peter, to see that his Lord and Master was indeed alive, and
+to be able to receive forgiveness for the sin he had committed, in
+denying all knowledge of Him. What passed between our Lord
+and Peter on this occasion, is not written down in either of the
+Gospels; but we may be sure that Jesus spake kindly and
+lovingly to Peter. It is no wonder to find that ever afterwards,
+Peter devoted himself heartily to the service of God. After this
+interview with Peter, Jesus appeared to two of the disciples, who
+were not also Apostles: "he appeared in another form unto two
+of them, as they walked, and went into the country." To Peter,
+Jesus probably appeared in His own person, so as to be recognized
+at once: on the occasion of which we are now to speak, He concealed
+Himself under the form of a "stranger." St. Luke tells
+us, that two of the disciples went that same day, (the first day of
+the week,) to a village called Emmaus, which was from Jerusalem
+about threescore furlongs; that is, about seven miles and a half,
+for eight furlongs make a mile. And, very naturally, "they talked
+together of all these things which had happened. And it came
+to pass, that, while they communed together and reasoned, Jesus
+himself drew near, and went with them. But their eyes were
+holden, that they should not know him. And he said unto them,<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span>
+What manner of communications are these that ye have one with
+another, and are sad?" Jesus asked not such questions for His
+own information, but to enable Him to show the truth to the
+disciples, who were surprised that any person, even a stranger,
+should be ignorant of the wonderful events which had happened.
+"And one of them, whose name was Cleopas, answering said
+unto him, Art thou only a stranger in Jerusalem, and hast not
+known the things which are come to pass there in these days?
+And he said unto them, What things? And they said unto him,
+Concerning Jesus of Nazareth, which was a prophet mighty in
+deed and word before God and all the people: and how the
+Chief Priests and our rulers delivered him to be condemned to
+death, and have crucified him. But we trusted that it had been
+he which should have redeemed Israel: and beside all this, to-day
+is the third day since these things were done. Yea, and certain
+women of our company made us astonished, which were early at
+the sepulchre; and when they found not his body, they came,
+saying, that they had also seen a vision of angels, which said
+that he was alive. And certain of them which were with us
+went to the sepulchre, and found it even so as the women had
+said: but him they saw not." In this account of the matter,
+given by these two to a stranger, as they supposed, we see the
+state of doubt and perplexity in which all the disciples were: a
+little more faith would have set their minds at rest: but it is
+evident that though, whilst He lived they had believed Jesus to
+be the true Messiah, who should redeem Israel, His death and
+burial had so far shaken their belief, that they could not at once
+feel sure that He had risen from the dead, though they could not
+altogether reject that idea.</p>
+
+<p>When these two disciples had ended their account, they must
+have been somewhat surprised at being reproached for their
+unwillingness to believe all that their Prophets had spoken concerning
+the Messiah; for Jesus, still in His character of a
+stranger, "said unto them, O fools, and slow of heart to believe
+all that the prophets have spoken"! And then He reminded
+them, that the Scriptures had expressly said, that Christ must
+suffer death on earth, before He could enter into glory in heaven:
+saying, "Ought not Christ to have suffered these things, and to
+enter into his glory?" that is, ought not these very things which
+trouble you to have happened just as they have done, to fulfil the
+Scriptures, and to show that this was indeed the promised Messiah.</p><p><span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span></p>
+
+<p>When Jesus had shown the two disciples that want of faith
+alone caused their perplexity, He graciously went on, "and
+beginning at Moses and all the prophets, he expounded (or
+explained) unto them in all the Scriptures the things concerning
+himself. And they drew nigh unto the village, whither they went:
+and he made as though he would have gone further. But
+they constrained him, saying, Abide with us: for it is toward
+evening, and the day is far spent." No wonder these disciples,
+whose faith must have been strengthened by the explanations of
+their unknown companion, were unwilling so soon to part with
+one so learned in the Scriptures; and, as it was near evening,
+they urged Him to go in and abide with them for the night. At
+their earnest entreaty, "he went in to tarry with them." Emmaus,
+where our Lord now was, was a village about seven or eight miles
+to the west of Jerusalem; the dwelling-place, probably, of the
+two disciples whose guest He was. "And it came to pass, as he
+sat at meat with them, he took bread and blessed it, and brake,
+and gave to them." Jesus probably did what He had done at
+the last Passover Supper, when He appointed Bread and Wine
+to be taken and received, in "continual remembrance of the
+sacrifice of the death of Christ, and of the benefits which we
+receive thereby."</p>
+
+<p>At any rate, by this act, Jesus made Himself known to
+Cleopas and his companion: "their eyes were opened, and they
+knew him; and he vanished out of their sight. And they said
+one to another, Did not our heart burn within us, while he talked
+with us by the way, and while he opened to us the Scriptures?"
+They had felt great interest in the conversation and teaching of the
+stranger, and now they seem to feel that all he had said should
+have shown them that One Who thus taught could be no other
+than the Lord Himself. Their next thought was to tell these great
+and glad tidings to the rest of the disciples; and though it was
+drawing towards night, and they had already had a long walk,
+"they rose up the same hour, and returned to Jerusalem,"&mdash;setting
+us a good example not to let any personal inconvenience prevent
+us from doing anything that we feel it is our duty to do. When
+they reached Jerusalem, they "found the eleven gathered together,
+and them that were with them, saying, The Lord is risen indeed,
+and hath appeared to Simon." Peter had by this time related
+how the Lord had spoken to him, and his testimony had convinced
+his fellow disciples that their Lord had indeed risen from the<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span>
+dead. Cleopas and his companion now bore witness to the same
+fact, and "told what things were done in the way, and how he was
+known of them in breaking of bread." But some of the disciples
+do not seem to have been convinced even yet, for St. Mark says of
+these two, "they went and told it unto the residue, neither
+believed they them."</p>
+
+<p>"Then the same day at evening," (nearly 6 o'clock,) still being
+the first day of the week, "when the doors were shut where the
+disciples were assembled for fear of the Jews, came Jesus: as
+they thus spake, Jesus stood in the midst of them, and saith unto
+them, Peace be unto you." Notwithstanding all that had already
+past, it seems that the greater part, at least, of the disciples could
+not believe that this was really and truly the Lord, in the same
+body as He had borne before His death: "they were terrified and
+affrighted, and supposed that they had seen a spirit. And he
+said unto them, Why are ye troubled? and why do thoughts arise
+in your hearts? Behold my hands and my feet, that it is I
+myself: handle me, and see; for a spirit hath not flesh and bones,
+as ye see me have. And when he had thus spoken, he shewed
+them his hands and his feet, and his side. Then were the disciples
+glad when they saw the Lord."</p>
+
+<p>Doubts, however, still lingered in the minds of some, and
+these our Lord graciously condescended to remove; for "while
+they yet believed not for joy, and wondered, he said unto them,
+Have ye here any meat? And they gave him a piece of a broiled
+fish, and an honeycomb. And he took it, and did eat before
+them. Then said Jesus to them again, Peace be unto you: as
+my Father hath sent me, even so I send you. And when he had
+said this, he breathed on them, and saith unto them, Receive ye
+the Holy Ghost: whosesoever sins ye remit, they are remitted unto
+them; and whosesoever sins ye retain, they are retained."</p>
+
+<p>"Remit" here means <i>forgive</i>; sins remitted are sins forgiven.
+To "retain" means just the contrary&mdash;not forgiven sins;
+"retained" means sins that are not forgiven, of which the guilt
+still rests upon those who have committed them. Jesus did not,
+of course, mean that His Apostles, or any human being, had
+power to forgive or remit the smallest sin committed against God;
+none can forgive sin, but God only. But our Lord meant, that
+when, by the teaching of the Apostles, poor sinners should be
+brought to believe the Gospel and repent, they, the Apostles, might
+safely declare unto them the blessed truth, that their sins are<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span>
+forgiven, and done away with, for the sake of all that Jesus Christ
+has done for us.</p>
+
+<p>But in the same way, the Apostles must warn all who will
+not believe and repent, that their sins cannot be forgiven; but
+that their guilt remains, and must hereafter meet with due
+punishment.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XLVII_UNBELIEF_OF_THOMAS" id="Chapter_XLVII_UNBELIEF_OF_THOMAS"></a><span class="smcap">Chapter XLVII.</span>&mdash;UNBELIEF OF THOMAS.</h2>
+
+<p class="noindent"><span class="smcap">"But</span> Thomas, one of the twelve, called Didymus, was not with
+them when Jesus came." As soon as they met again, "the other
+disciples therefore said unto him, We have seen the Lord."
+Thomas, however, was so convinced that it was impossible for
+Jesus to appear again in His own body, that he declared that he
+would not believe, unless he actually <i>saw</i> that it was the very
+same body which had been crucified: therefore, "he said unto
+them, Except I shall see in his hands the print of the nails, and
+put my finger into the print," or hole made by "the nails, and
+thrust my hand into" the wound made by the spear in "his side,
+I will not believe."</p>
+
+<p>This want of faith was wrong: Thomas knew that the other
+Apostles would not say anything that they did not believe to be
+true; and it was impossible that all the ten, should have merely
+<i>fancied</i> that they had seen and talked with their beloved Lord
+and Master.</p>
+
+<p>Thomas was now left for one whole week in his unbelief; and
+a good many of the disciples, who had not themselves seen Jesus,
+took his view of the matter: though the ten Apostles, and a great
+number of the disciples, were convinced that Christ was
+indeed risen.</p>
+
+<p>"And after eight days again," that is, on the first day of the
+next week, "the disciples were within, and Thomas with them:
+then came Jesus, the doors being shut," so that He could not
+possibly have come into the room that way, "and stood in the
+midst, and said, Peace be unto you."</p>
+
+<p>The disciples were probably at supper, for St. Mark says, "he
+appeared unto the eleven as they sat at meat, and upbraided
+them with their unbelief and hardness of heart, because they
+believed not them which had seen him after he was risen." To<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span>
+"upbraid" means to reproach: all had deserved reproach for their
+slowness and unwillingness to believe the testimony of others,
+but to Thomas such upbraiding was principally addressed: but
+whilst he reproved, Jesus also showed mercy: for "then saith He
+to Thomas, Reach hither thy finger, and behold my hands: and
+reach hither thy hand, and thrust it into my side: and be not
+faithless, but believing." Thomas had now received the proofs
+which he had demanded; he saw and was convinced that Jesus
+had indeed, according to the Scriptures, risen in his own human
+body from the grave. "And Thomas answered and said unto him,
+My Lord and my God. Jesus saith unto him, Thomas, because
+thou hast seen me, thou hast believed: blessed are they, that
+have not seen, and yet have believed." These are comfortable words
+for all Christians who believe without seeing: and we may indeed
+thank God for the unwillingness of this Apostle to believe, as it
+afforded a still further testimony to the reality of the Resurrection.</p>
+
+<p>It seems that the next appearance of Jesus Christ was to a
+large number of His disciples at once. We read, "Then the
+eleven disciples went away into Galilee, into a mountain where
+Jesus had appointed them." Here many other disciples must
+have joined them; for another part of Scripture tells us, that
+"he was seen of above five hundred brethren at once." "And
+when they saw him, they worshipped him; but some doubted."
+It appears probable that at first, Jesus showed Himself at a great
+distance, so that some could still hardly believe that He was the
+Lord. "But Jesus came and spake unto them." We may
+imagine how all doubts were removed at once, and with what
+joyful gladness the disciples acknowledged Him now, as the long-expected
+Messiah. "After these things, Jesus showed himself
+again to the disciples at the sea of Tiberias." It seems that the
+Apostles had so little idea of the nature of the work they were
+from henceforth to do, that they had returned to their usual
+occupation of fishermen. "There were together Simon Peter,
+and Thomas called Didymus, and Nathanael of Cana in Galilee,
+and the sons of Zebedee, and two other of his disciples. Simon
+Peter saith unto them, I go a fishing. They say unto him, We
+also go with thee. They went forth, and entered into a ship
+immediately; and that night they caught nothing. But when
+the morning was now come, Jesus stood on the shore; but the
+disciples knew not that it was Jesus. Then Jesus saith unto
+them, Children, have ye any meat?" meaning, have ye now taken<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span>
+any fish. To this question, put, as they supposed, by a man, the
+disciples "answered him, No. And he said unto them, Cast the
+net on the right side of the ship, and ye shall find." It seems
+probable that the disciples now began to have some suspicions as
+to the true nature of Him, who gave them this direction, since no
+mere man could have foretold the result of their casting the net
+in one particular spot. "They cast, therefore, and now they
+were not able to draw it, for the multitude of fishes." This completely
+convinced the disciples; "therefore, that disciple whom
+Jesus loved, saith unto Peter, It is the Lord. Now, when Simon
+Peter heard that it was the Lord, he girt his fisher's coat unto
+him, (for he was naked,) and did cast himself into the sea," eager
+to swim quickly to the land on which his beloved Master stood.
+The word "naked," in this place, only means that Peter had not
+his outer garments on&mdash;only the inner one he wore whilst fishing;
+and this he girt on, bound close round him, that it might be no
+hindrance whilst he swam. "And the other disciples came in a
+little ship (or boat), for they were not far from land, but as it were
+two hundred cubits (about 120 yards), dragging the net with
+fishes. As soon then as they were come to land, they saw a fire
+of coals there, and fish laid thereon, and bread. Jesus saith
+unto them, Bring of the fish which ye have now caught. Simon
+Peter went up (to help), and drew the net to land full of great
+fishes, an hundred and fifty and three: and for all there were so
+many, yet was not the net broken. Jesus saith unto them,
+Come and dine." The word here translated <i>dine</i>, means rather
+breakfast, the first meal of the day, for it was now early
+morning.</p>
+
+<p>"And none of the disciples durst ask him, Who art thou?
+knowing that it was the Lord. Jesus then cometh, and taketh
+bread, and giveth them, and fish likewise."</p>
+
+<p>St. John, in his account of this meeting of Jesus and His
+disciples at the sea of Tiberias, says, "This is now the third
+time that Jesus showed himself to his disciples, after that he was
+risen from the dead." It is the third appearance mentioned by
+St. John; and it was the third time that Jesus had appeared to
+the Apostles, when all or most of them were together; and this
+is probably what St. John meant. The first of these appearances,
+was to the ten on the day of His Resurrection, when Thomas
+was not with them; the second took place on the first day of the
+next week, when all the eleven were assembled; and the third,<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span>
+was the one of which we have just been speaking at the sea of
+Tiberias. Of Jesus appearing to Mary Magdalene and the other
+women, to Peter alone, to the two disciples on their way to Emmaus,
+and to "above five hundred brethren at once," John makes no
+mention. St. Paul, in his Epistle to the Corinthians, speaking of the
+appearing of Jesus after the Resurrection, says, "He was seen of
+Cephas, then of the twelve: after that, he was seen of above five
+hundred brethren at once: after that, he was seen of James, then
+of all the Apostles." Now none of the Gospels gives an account
+of any special appearance to James: we may therefore conclude
+that we are not told of every appearance vouchsafed to His
+disciples, during the time that Jesus remained on earth after His
+Resurrection; though enough are related, to prove the reality of
+that blessed fact.</p>
+
+<p>We may remark, that "Cephas" is a Greek word, meaning
+the same as Peter, that is, a rock, or stone; and that as St. Paul
+was writing to the inhabitants of a city of Greece, he called
+Simon Peter by his Greek name: by "the twelve," the body of
+the Apostles is meant, though at that time there were, in fact,
+only eleven of them.</p>
+
+<p>When the Apostles had eaten their meal of fish and bread,
+to which they had been invited by the Lord, a remarkable
+conversation took place. We read, "So when they had dined,
+Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me
+more than these?"&mdash;that is, dost thou love me more than these
+other of my disciples love me? You will remember how before
+the Crucifixion, Peter, in his self-confidence, declared, that though
+all the other disciples should forsake Jesus, he never would, but
+would die for Him if necessary: but his grievous fall had shown
+him his own weakness; and now, so far from boasting of his
+greater love, he humbly replied, "Yea, Lord; thou knowest that
+I love thee. He saith unto him, Feed my lambs." By lambs
+and sheep, our Saviour meant all his people, young and old: all,
+who should believe in Him, and so belong to His Church, or flock,
+as it is often called.</p>
+
+<p>This mode of speaking of the people of God, as of a Flock,
+consisting of sheep and lambs, is very common throughout the
+Scripture. David pleading for his people, who were suffering
+from pestilence in consequence of his sin in numbering them,
+says, "But these sheep, what have they done?" The same idea
+is often repeated in the Psalms, and in the Prophets; and in our<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span>
+Liturgy, or Church Service, we confess that we "have erred and
+strayed like lost sheep."</p>
+
+<p>Peter would well understand this figurative manner of speaking.
+The question was repeated: "Jesus saith to him again the second
+time, Simon, son of Jonas, lovest thou me? He saith unto him,
+Yea, Lord; thou knowest that I love thee. He saith unto him,
+Feed my sheep. He saith unto him the third time, Simon, son
+of Jonas, lovest thou me? Peter was grieved because he said
+unto him the third time, Lovest thou me? And he said unto
+him, Lord, thou knowest all things; thou knowest that I love
+thee. Jesus saith unto him, Feed my sheep." Three times had
+Peter denied his Lord; three times now had he been asked,
+Lovest thou me? Well might he be grieved at the remembrance
+of that sin, which could have cast a doubt upon the love he bore
+his divine Master: deeply did he feel the rebuke which he had
+deserved. Humbly, without making any professions, did he
+appeal to Him, who knows all hearts, to judge whether he loved
+Him. Peter's love for Jesus was both strong and sincere, and
+his whole future life bore witness to its strength and sincerity,
+until he did indeed lay down his life for his Master's sake. Let
+us take Peter for our example, and try, by every action of our
+lives, to show that we do love and wish to please our God and
+Saviour.</p>
+
+<p>After this Jesus said to Peter, "Verily, verily, I say unto
+thee, When thou wast young, thou girdedst thyself, and walkedst
+whither thou wouldest: but when thou shalt be old, thou shalt
+stretch forth thy hands, and another shall gird thee, and carry
+thee whither thou wouldest not. This spake he, signifying by
+what death he should glorify God. And when he had spoken
+this, he saith unto him, Follow me." About thirty years after this
+time, in the reign of the Emperor Nero, Peter was crucified at
+Rome by the heathens, because he tried to make them Christians;
+he stretched out his arms on the cross, and another bound him
+and carried him to execution. Faithfully did Peter obey his
+Master's command, "Follow me"; for he went about teaching
+after His example, until He died by the same death. But in his
+death, Peter gave a further proof of humility; for considering
+himself unworthy even to die in the same way as Jesus had done,
+he begged to be crucified with his head downwards; and this
+request was granted. Death for the sake of our religion is called
+martyrdom, and those who so suffer, are martyrs.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span></p>
+
+<h2><a name="Chapter_XLVIII_JESUS_TAKEN_INTO_HEAVEN" id="Chapter_XLVIII_JESUS_TAKEN_INTO_HEAVEN"></a><span class="smcap">Chapter XLVIII.</span>&mdash;JESUS TAKEN INTO HEAVEN.</h2>
+
+<p class="noindent"><span class="smcap">We</span> are not told that Peter made any remark upon what Jesus
+told him, "signifying by what death he should glorify God:" we
+only read, "Then Peter, turning about, seeth the disciple whom
+Jesus loved, following; which also leaned on his breast at supper,
+and said, Lord, which is he that betrayeth thee?" This you will
+remember was John, one of the sons of Zebedee; the same John
+who alone gives us any account of what passed on this occasion.
+"Peter, seeing him, saith to Jesus, Lord, and what shall this man
+do?" Jesus, instead of satisfying Peter's curiosity, gave him an
+answer, which should teach us all, that we must not seek curiously
+to know things hidden from us; and that the great point is, for
+every man to follow Christ by faith and practice, and not to
+concern himself too much about others; any further than by
+setting a good example, and using what influence he may have
+over others, for a good purpose.</p>
+
+<p>In answer to Peter's question, "Jesus saith unto him, If I will
+that he tarry till I come, what is that to thee? Follow thou me.
+Then went this saying abroad among the brethren, that that
+disciple should not die," but should <i>tarry</i>, or remain alive upon
+earth, until the Saviour should come again to judge the world.
+There was no ground for the disciples to form such a mistaken
+notion; for as St. John truly says, "yet Jesus said not unto him,
+He shall not die; but, if I will that he tarry till I come, what is
+that to thee?"</p>
+
+<p>Jesus then appeared again to His Apostles at Jerusalem, and
+gave them His last directions as to their conduct, when He
+should have left them to return to His Father in heaven. "Being
+assembled together with them, (he) commanded them that they
+should not depart from Jerusalem, but wait for the promise of the
+Father, which, saith he, ye have heard of me. For John truly
+baptized with water; but ye shall be baptized with the Holy
+Ghost, not many days hence." In these words, Jesus reminded
+the disciples of His frequent promises to send upon them the Holy
+Spirit, the Comforter, to be their guide; and He bade them wait
+in Jerusalem, until this promise should be fulfilled. "And he
+said unto them, These are the words which I spake unto you,
+while I was yet with you, that all things must be fulfilled, which<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span>
+were written in the law of Moses, and in the Prophets, and in the
+Psalms, concerning me. Then opened he their understanding,
+that they might understand the Scriptures," and see how exactly
+His death and resurrection had accomplished everything prophesied
+of the Messiah. "And (he) said unto them, Thus it is
+written, and thus it behoved Christ to suffer, and to rise from the
+dead the third day: and that repentance and remission of sins
+should be preached in his name among all nations, beginning at
+Jerusalem. And ye are witnesses of these things. And, behold,
+I send the promise of my Father upon you: but tarry ye in the
+city of Jerusalem, until ye be endued with power from on high."</p>
+
+<p>Such were our Lord's last directions to the Apostles whom
+He was about to leave; and either immediately after this conversation,
+or a few days later, "he led them out as far as to
+Bethany," where He purposed to take His final leave of them
+on earth. The Bethany here meant, was not the actual village
+of that name, which was about two miles from Jerusalem, but a
+part of Mount Olivet, or the Mount of Olives, nearer to the
+city. The Mount Olivet began about 5 furlongs (little more
+than half a mile) from Jerusalem: the first tract or part of the
+Mount was called Bethphage, and in this tract was the village
+bearing that name: another portion of the Mount went by the
+name of Bethany, and in that tract was the village of Bethany.
+Jesus led his Apostles to the spot where the tract of Bethany
+joined that of Bethphage. "When they therefore were come
+together, they asked of him, saying, Lord, wilt thou at this time
+restore again the kingdom to Israel?"</p>
+
+<p>The Apostles had not yet a clear idea of the spiritual nature
+of Christ's kingdom, nor of the time which was to elapse, before it
+should be established upon earth; and they seem even to have
+thought that now, when by His rising from the dead He had
+proved Himself to be the Messiah, the King of the Jews, He
+would at once restore them to their former state of prosperity,
+and make Judæa again an independent kingdom. Jesus reproved
+them for asking such a question, and "said unto them, It is
+not for you to know the times or the seasons, which the Father
+hath put in his own hand." There are, indeed, many things
+said of future blessings in store for the Children of Israel; but
+<i>how</i> or <i>when</i> God will give them, is one of the secret things,
+which are at present hidden from us. After reproving His
+disciples for undue curiosity as to future events, Jesus calls<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span>
+their attention back to matters more nearly concerning themselves;
+namely, to the work which they were now to do, in
+bearing witness of all that He had done, and in teaching men
+everywhere the blessed truths of the Gospel; and for this
+important and arduous task, Jesus again promises them that divine
+help, without which man can do nothing good. Therefore, he
+said unto them, "But ye shall receive power, after that the Holy
+Ghost is come upon you; and ye shall be witnesses unto me,
+both in Jerusalem, and in all Judæa, and in Samaria, and unto
+the uttermost part of the earth."</p>
+
+<p>"And he said unto them, All power is given unto me in
+heaven and in earth. Go ye, therefore, and teach all nations,
+baptizing them in the name of the Father, and of the Son, and
+of the Holy Ghost; teaching them to observe all things whatsoever
+I have commanded you. Go ye into all the world, and
+preach the Gospel to every creature. He that believeth and is
+baptized shall be saved; but he that believeth not shall be
+damned. And these signs shall follow them that believe: In
+my name shall they cast out devils; they shall speak with new
+tongues; they shall take up serpents; and if they drink any
+deadly thing, it shall not hurt them; they shall lay hands on
+the sick, and they shall recover. And, lo, I am with you alway,
+even unto the end of the world."</p>
+
+<p>By being baptized, those who heard the Gospel preached,
+showed their faith in Christ, and their determination to follow
+His precepts and commands: and by Baptism, God gave them
+grace and strength to do so. By Baptism, we are now received
+into Christ's Church&mdash;we become Christians. In the time of the
+Apostles, of course, the grown-up people were baptized: when
+they had heard the Gospel preached, and believed that Jesus
+Christ came into the world to save sinners, they would repent
+of all their sins, and try to serve and obey Him; and then they
+would be baptized in the name of the Father, and of the Son,
+and of the Holy Ghost; to show that they <i>did</i> mean to dedicate,
+or give themselves up, to the service of God: and He, in return,
+would pour out upon them His Holy Spirit, to enable them to
+do so.</p>
+
+<p>But God, who is a merciful Father, does not require His
+creatures to wait for the blessings of Baptism, until they are old
+enough to understand and value them; and therefore amongst
+Christian nations, Infants are baptized long before they can either<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span>
+believe or repent, and so they become the children of God-lambs
+of His flock; and receive His blessing before they have sense to
+know anything about it. When they are old enough, they must
+learn to know what great blessings were given to them by Baptism,
+and what solemn promises were made for them-promises
+which they are bound to keep, if they would partake of the
+benefits, and live with Jesus hereafter in heaven. In our own
+strength, no one can keep these promises entirely; but we must
+continually <i>strive hard</i> to do so, and above all pray without
+ceasing, that we may be strengthened to do it.</p>
+
+<p>After Jesus had given His Apostles commands to preach the
+Gospel to every creature, and to baptize all who were willing, He
+told them, as we have read, that they should have power to work
+miracles, in order to prove to all men that they really were the
+chosen messengers of God, giving His messages to His people:
+for if they were able to cast devils out of the bodies of men, to
+heal the sick, to speak languages which they had never learned,
+and to take up venomous serpents, or drink poison without
+suffering any harm, it would be quite plain that God was with
+them; since only by His special grace could a man do any of
+these things.</p>
+
+<p>"And when he had spoken these things, he lifted up his
+hands, and blessed them. And it came to pass while he blessed
+them, he was parted from them, and a cloud received him out of
+their sight, and (he was) carried up into heaven." "So then,
+after the Lord had spoken unto them, he was received up into
+heaven, and sat on the right hand of God."</p>
+
+<p>"And while they looked stedfastly toward heaven, as he
+went up, behold two men stood by them in white apparel;
+which also said, Ye men of Galilee, why stand ye gazing up
+into heaven? This same Jesus, which is taken up from you
+into heaven, shall so come in like manner as ye have seen him
+go into heaven."</p>
+
+<p>From the question asked by these angels, it would seem that
+even now the Apostles could hardly believe that their beloved
+Lord was gone from their sight for ever, upon the earth. They
+are therefore reminded, that their "gazing up" is useless; but
+that a day shall come when He shall return to earth: but then
+it will be as a judge, to pass sentence of happiness or misery upon
+every living creature. We know not how soon that awful day
+may come; let us therefore watch and pray, that we may find<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span>
+mercy before our judge&mdash;the Saviour of all who so believe in
+Him, as to love Him and keep His commandments.</p>
+
+<p>The words of the angels recalled the disciples' minds to earth,
+and to the work which their Master had left them to do. "And
+they worshipped him, and returned to Jerusalem, from the mount
+called Olivet, with great joy. And were continually in the temple,
+praising and blessing God."</p>
+
+<p>"And they went forth, and preached everywhere, the Lord
+working with them, and confirming the word with signs following."
+Not immediately, however; but in these words St. Mark,
+as it were, sums up the future history of the Apostles; stating
+how they at once set to work to fulfil the commandments given
+to them by Jesus Christ.</p>
+
+<p>Here, then, the History of our Lord and Saviour Jesus Christ
+must end; and we cannot do better than close it with the words
+of St. John himself, speaking of our Lord's miracles: "And many
+other signs truly did Jesus in the presence of his disciples, which
+are not written in this book: but these are written that ye might
+believe that Jesus is the Christ, the Son of God; and that
+believing, ye might have life through his name."</p>
+
+<p>St. John ends his account of His Master's life and death with
+the following words: "This is the disciple which testifieth of
+these things, and wrote these things: and we know that his
+testimony is true. And there are also many other things which
+Jesus did, the which, if they should be written every one, I suppose
+that even the world itself could not contain the books that
+should be written. Amen."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span></p>
+
+<h1 class ="part"><a name="PART_II" id="PART_II"></a>PART II.</h1>
+
+<hr class="r10" />
+
+<h2><a name="Chapter_I_THE_GIFT_OF_THE_HOLY_GHOST" id="Chapter_I_THE_GIFT_OF_THE_HOLY_GHOST"></a><span class="smcap">Chapter I.</span>&mdash;THE GIFT OF THE HOLY GHOST.</h2>
+
+<p class="noindent"><span class="smcap">After</span> the Four Gospels, there is in the New Testament a book
+called "The Acts of the Apostles," which gives us an account of
+the principal acts, or doings, of some of the Apostles, after the
+Lord was taken from them. This Book of Acts was written by
+St. Luke, who also wrote one of the Four Gospels; and it is the
+only Scriptural account we have of what the Apostles said and
+did, though we gather a few more particulars from the Epistles,
+or letters written by the Apostles themselves, to the brethren in
+different places.</p>
+
+<p>The Book of Acts furnishes us with much that has been said
+of the Ascension, or "<i>going up into heaven</i>," of Jesus Christ.
+We have already heard that the Apostles returned to Jerusalem
+with "joy," which might seem strange when one they so dearly
+loved had just been taken from them. But they had indeed cause
+for joy: they had seen their Lord suffer and die, to purchase
+pardon for sinners; they had seen Him come to life again, thus
+showing that He had indeed made a sufficient atonement for all:
+and now they had beheld Him received up into heaven, proving
+that, for His sake, all His true disciples might follow Him:
+"where I am, there shall ye be also." Great therefore was their
+joy, and they showed it in the most fitting manner, by being
+"continually in the temple, praising and blessing God."</p>
+
+<p>The first thing we have an account of after their return from
+Mount Olivet to Jerusalem is, that, "when they were come in,
+they went up into an upper room, where abode both Peter, and
+James, and John, and Andrew, Philip, and Thomas, Bartholomew
+(called also Nathanael), and Matthew, James the son of Alphæus
+(known to us as the Less), and Simon Zelotes, and Judas (or
+Jude) the brother of James." The word "Zelotes" means full
+of zeal, or eagerness; and this Simon was probably so called,
+because he was eager in doing the work of God. St. Matthew
+speaks of him as "Simon the Canaanite"; and it is supposed<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span>
+that he was a native of the city of Cana, in Galilee. Here we
+find the eleven Apostles all together: and they "continued with
+one accord in prayer and supplication, with the women, and with
+Mary the mother of Jesus, and with his brethren": waiting for
+the promised outpouring of the Holy Spirit.</p>
+
+<p>During this time, Peter proposed, that from amongst the
+disciples who had accompanied them all the time that the Lord
+Jesus went in and out among them, they should choose one to
+take the place of Judas Iscariot, and be with them a witness
+of the Resurrection of Christ; thus making the number of the
+Apostles twelve, as it had been at first, by the Lord's appointment.
+Peter's suggestion was at once followed. "And they
+appointed two, Joseph called Barsabas, who was surnamed Justus,
+and Matthias," both of whom appeared to be in every way fit for
+the office they were to fill; and then, not trusting in their own
+judgment, "they prayed, and said, Thou, Lord, which knowest
+the hearts of all men, shew whether of these two thou hast chosen,
+that he may take part of this ministry and apostleship, from which
+Judas by transgression fell, that he might go to his own place.
+And they gave forth their lots; and the lot fell upon Matthias;
+and he was numbered with the eleven apostles."</p>
+
+<p>The mode of deciding doubtful matters by lot had been
+appointed by the Law of Moses; and was, at the time we are
+speaking of, a solemn way of seeking the Will of God, who
+directed the lot as He saw fit.</p>
+
+<p>Matthias, now chosen to be an Apostle, was probably one of
+the seventy, whom our Lord during His life sent out by twos
+to teach the people, and work miracles, in order to prepare the
+way for Him. It is believed that Matthias first went about
+teaching in Judæa, and that he afterwards travelled eastward,
+where he met with cruel treatment from the barbarous nations
+of Asia. With great labour and suffering, he did convert many
+of the heathens to Christianity; but at last he was put to death
+for the sake of Jesus. But these things did not, of course, happen
+until many years after Matthias was chosen to fill up the number
+of the Apostles.</p>
+
+<p>Jesus had remained on earth for forty days from the day of
+His resurrection; and during that time He showed himself at
+different times to His disciples. The day on which He rose from
+the grave we call "Easter Day," from an old word, meaning "to
+rise." The Apostles kept a feast every year afterwards on that<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span>
+day, in memory of this glorious event; and our Church teaches
+us also to observe Easter as a season of especial joy.</p>
+
+<p>In consequence of Christ having risen on the First Day of
+the week, the disciples, and all Christians since their time, have
+observed that day as a day of holy rest, and called it the Lord's
+Day: this is Sunday, which amongst us is dedicated to the special
+service of God, instead of the Seventh Day, or Jews' Sabbath, our
+Saturday.</p>
+
+<p>Forty days after Easter Day, Jesus went up, or "ascended,"
+into heaven; and our Church keeps that day holy, and calls it
+"The Ascension Day," because "ascension" means going up.</p>
+
+<p>For ten days after the Ascension, the disciples, who had seen
+their Lord ascend, remained quietly at Jerusalem, praising God
+for all that had been done, and praying continually both in
+private and in public. Another great feast of the Jews was
+now drawing near: this feast is spoken of under different
+names in the Old Testament, and we must now say something
+about it.</p>
+
+<p>In the Law of Moses, the Jews were, as has already been
+said, commanded to offer up a sheaf of corn on the day after the
+Sabbath which followed the Feast of the Passover; that is, on
+the first day of the week, after the Passover week. This sheaf
+was offered up as a thank-offering at the beginning of harvest, for
+they began to cut the barley (the first corn crop) immediately
+after the Passover.</p>
+
+<p>Seven weeks after this beginning of harvest, the Jews were
+to keep one of the three great feasts, ordained by the Mosaical,
+or Levitical Law. This great feast was called "The Feast of
+Weeks," because it was observed seven weeks after that of the
+Passover: seven weeks were called "a week of weeks," because
+seven days make a week, and there were seven times seven days
+in the Feast of Weeks. It was also called "The Day of First
+Fruits," because it was then the time to begin to gather in the
+other crops and productions of the ground; and in thankfulness
+for all these fruits of the earth, a new meat offering was offered
+unto the Lord.</p>
+
+<p>The Jewish Rabbis also called this great feast, "The Day of the
+Giving of the Law," because the Law was given by God to Moses
+on Mount Sinai, fifty days after the Children of Israel ate the
+first Passover in Egypt; and this feast, as we have said, was kept
+on the fiftieth day after the Feast of the Passover. In the New<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span>
+Testament this feast day is called "The Day of Pentecost":
+because in Greek, "Pentecost" means fiftieth, and as we have said,
+the Jews were to number fifty days from the morrow after the
+Passover Sabbath, and then to keep this great feast.</p>
+
+<p>As Jesus rose on the morrow after the Passover Sabbath, our
+Easter Day (or Easter Sunday), the fiftieth day, would again be
+on the first day of the week, Sunday with us: seven weeks or
+fifty days from the blessed day on which our Lord rose from the
+grave, and ten days after His Ascension.</p>
+
+<p>This Day of Pentecost, distinguished already as a day of
+rejoicing and thanksgiving for many blessings, temporal and
+spiritual, and called "The Feast of Weeks," "of First Fruits," and
+of "The Giving of the Law," was now chosen by God as the day
+on which the promised gift of the Holy Spirit was to be poured
+out upon the Apostles, to their great spiritual benefit, as well as
+to that of all who were to look to their teaching, for the knowledge
+of what Jesus Christ has done for sinners.</p>
+
+<p>We read in the Book of Acts, "And when the day of Pentecost
+was fully come, they were all with one accord in one place.
+And suddenly there came a sound from heaven as of a rushing
+mighty wind, and it filled all the house where they were sitting.
+And there appeared unto them cloven tongues like as of fire, and
+it sat upon each of them." Fire was looked upon by the Jews
+as a sign of the presence of God. And those upon whom these
+tongues of fire descended, were at once "filled with the Holy
+Ghost": a visible and miraculous sign immediately followed, for
+they "began to speak with other tongues," that is, in strange and
+foreign languages, which they had never learnt, "as the Spirit
+gave them utterance."</p>
+
+<p>Thus were accomplished the promises of Jesus, to send the
+Comforter upon His Apostles, and that they should be baptized
+with the Holy Ghost.</p>
+
+<p>The power of speaking strange languages was a most valuable
+gift, enabling the Apostles to obey the command "to teach all
+nations," which they could not have done had they not been able
+to make themselves understood by all men.</p>
+
+<p>One miracle had, as a punishment, confounded the language
+of men, so that they ceased to have intercourse with each other:
+now another miracle mercifully removed this barrier, so that all
+nations might hear from the Apostles the glad tidings of salvation&mdash;the
+Gospel of our Lord Jesus Christ.</p><p><span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span></p>
+
+<p>At the time when the Holy Ghost descended so miraculously
+upon the Apostles, "there were dwelling at Jerusalem, Jews,
+devout men, out of every nation under heaven." By "devout
+men," is meant worshippers of the one true God: these were mostly
+Jews, either from having been born so, or from having turned
+from idolatry to follow the religion of the Jews. These Jews
+were scattered over the face of the world; and wherever they
+went, they endeavoured to make proselytes: the Feast of the
+Passover would naturally bring numbers of them to Jerusalem,
+to add to those who dwelt in the city. "Now when this," that
+had happened to the Apostles, "was noised abroad, the multitude
+came together, and were confounded (or astonished beyond
+measure), because that every man heard them speak in his own
+language. And they were all amazed, and marvelled, saying one
+to another, Behold, are not all these which speak Galileans? And
+how hear we every man in our own tongue, wherein we were born?
+Parthians, and Medes, and Elamites, (or Persians), and the
+dwellers in Mesopotamia, and in Judæa, and Cappadocia, in
+Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the
+parts of Libya about Cyrene, and strangers of Rome, Jews and
+proselytes, Cretes and Arabians, we do hear them speak in our
+tongues the wonderful works of God."</p>
+
+<p>Most of the countries here mentioned are parts of what we call
+Asia: but in the New Testament, when Asia is spoken of, it
+seems to mean only the parts about Lydia; that part of Asia, in
+short, known to us as Asia Minor, which borders on the Archipelago,
+or Ægean Sea. Libya, as well as Egypt, was a part of
+Africa. One of the kings of Egypt, Ptolemy Lagus, the father of
+that Ptolemy who employed seventy-two learned men to translate
+the Hebrew Scriptures into Greek, did place a good many captive
+Jews in Cyrene, and other parts of Libya. The descendants of
+these people, and the proselytes they had made, were amongst
+the number of Jews gathered together to the city of Jerusalem at
+this time.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_II_THE_LAME_MAN_HEALED_BY_PETER" id="Chapter_II_THE_LAME_MAN_HEALED_BY_PETER"></a><span class="smcap">Chapter II.</span>&mdash;THE LAME MAN HEALED BY PETER
+AND JOHN.</h2>
+
+<p class="noindent"><span class="smcap">When</span> the multitude of Jews from all parts of the earth, heard
+twelve poor ignorant men of Galilee, able to speak easily in<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span>
+many different languages, which they had most probably never
+even heard spoken before, "they were all amazed, and were in
+doubt, saying one to another, What meaneth this?" The great
+truths of the Gospel thus proclaimed, must indeed have startled
+them, for they could not but perceive that God was with these
+men in a very remarkable manner. Some of them, unwilling to
+believe the words spoken by the Apostles, tried to make out that
+they had been drinking so much wine, that they did not know
+what they were talking about, and ought not, therefore, to be
+listened to. "Others mocking said, These men are full of new
+wine,"&mdash;as if being drunk, could make any man speak a real
+language, of which, in his sober moments, he knew nothing.</p>
+
+<p>It was of the greatest importance that all men should clearly
+understand that the Apostles were really and truly the messengers
+of God, and that the Holy Spirit had been wonderfully given to
+them, to enable them to teach all nations: and therefore, when the
+accusation of being drunk was brought against them, they stood
+up, and Peter, no longer timid and fearful as to what man might
+do to him, lifted up his voice, and spake boldly to the assembled
+multitude. It is most probable that all this took place in some
+part of the temple.</p>
+
+<p>Peter began by declaring to the people, that he and his fellows
+were not drunk, reminding them that it was only the third hour
+of the day. The third hour, nine o'clock in the morning with
+us, was the time appointed for service in the temple, and the pious
+and devout Jews did not eat nor drink <i>anything</i> before they
+attended it. Then Peter told his hearers, that what they had now
+seen, was only the fulfilment of the prophecies, that the Lord
+would pour out His Spirit upon all flesh. Then he went on, and
+spake to them of many solemn things, and of the death and
+resurrection of Jesus of Nazareth; and how David, whom all the
+Jews acknowledged to be a prophet, had declared beforehand
+those things which had happened unto Jesus. Peter also told
+the people, that "this Jesus, being by the right hand of God
+exalted" into heaven, "and having received of the Father the
+promise of the Holy Ghost, he hath shed forth this, which ye now
+see and hear": and he ended his discourse with these plain and
+fearless words, "Therefore let all the house of Israel know
+assuredly, that God hath made that same Jesus, whom ye have
+crucified, both Lord and Christ."</p>
+
+<p>These words seem to have had a great effect on the people,<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span>
+for "when they heard this, they were pricked in their heart,"
+that is, their consciences told them that they had greatly sinned
+in putting Jesus to death; and now, feeling their need of help and
+guidance, they "said unto Peter and to the rest of the Apostles,
+Men and brethren, what shall we do?" The answer was ready:
+"Then Peter said unto them, Repent, and be baptized every one
+of you in the name of Jesus Christ for the remission of sins, and
+ye shall receive the gift of the Holy Ghost. For the promise is
+unto you and to your children, to all that are afar off, even as many
+as the Lord our God shall call. And with many other words
+did he testify and exhort, saying, Save yourselves from this
+untoward generation,"&mdash;that is, separate yourselves from the unbelieving
+and sinful multitude, and so save yourselves from the
+wrath of God, which will rest upon all impenitent sinners.</p>
+
+<p>The success of Peter's words, proving the reality of the power
+given to them by the Holy Spirit, must have been a great
+encouragement to the Apostles to continue their labours, in
+humble confidence that the same help would be ever with them.
+We read, "Then they that gladly received his word were
+baptized: and the same day there were added unto them," to the
+company of disciples, "about three thousand souls"&mdash;a large
+number. Nor was it a momentary feeling that actuated them, for
+we read, "And they continued stedfastly in the Apostles' doctrine
+and fellowship, and in breaking of bread, and in prayers"; that
+is, they continued to listen to the blessed truths taught by the
+Apostles of the forgiveness of sins for Jesus Christ's sake, partaking
+with them of the Lord's Supper in remembrance of His
+death, and joining in earnest prayer for grace, to enable them to
+serve God acceptably. "And fear came upon every soul: and
+many wonders and signs were done by the Apostles." Those who
+saw such miracles performed, were more and more convinced
+that the Apostles were the messengers of God; and they would
+naturally fear to offend the Almighty God, Whose power was
+thus shown, and of Whose goodness the Apostles spake.</p>
+
+<p>"And all that believed were together, and had all things
+common; and sold their possessions and goods, and parted them
+to all men, as every man had need. And they, continuing daily
+with one accord in the temple, and breaking bread from house to
+house, did eat their meat with gladness and singleness of heart,
+praising God, and having favour with all the people. And the
+Lord added to the church daily such as should be saved." Those<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span>
+who now became Christians, devoted themselves and all their
+possessions to the service of God: content with food for the
+supply of their daily wants, their whole object was to do the work
+of God with "singleness of heart"; that is, with a heart wholly
+filled with love towards Him, and to their fellow creatures for
+His sake,&mdash;a heart whose single purpose it was to do the Will of
+God. No wonder that those who acted in such a manner, found
+favour with all the people, and that their example was followed,
+so that many were daily added to the Church, or body of
+believers in Jesus Christ.</p>
+
+<p>We read just now, that those who believed had all things
+common, and sold their possessions so as to make one common
+fund, out of which the daily wants of each were supplied. Thus
+those who had goods and riches gave them up; and those who
+had none were supplied out of their abundance.</p>
+
+<p>This giving up of all private property by the rich, so that the
+poor believers might be supported, was necessary at that time:
+for the poorer class of people on becoming Christians, would get
+neither employment nor help from their Jewish brethren; nor
+would they receive any part of those sacrifices offered in the
+temple, which were devoted to the relief of the poor. But
+however desirable this arrangement was then, it was not <i>commanded</i>;
+it was a sacrifice made willingly by the rich, for the
+benefit of the poorer brethren. In these days, to have everything
+in common would be impossible; but though we are not called
+upon to do this, we <i>are</i> called upon and <i>commanded</i> to help
+others; and to deny ourselves, and sacrifice our own wishes, that
+we may be able to do good to our fellow creatures; and thus
+show our love for Jesus, Who says, "If any man seeth his
+brother have need and shutteth up his compassion from him, how
+dwelleth the love of God in him?" And again, "To do good and
+to distribute forget not, for with such sacrifices God is well
+pleased." Many other passages of Scripture teach us the same
+lesson, and it is summed up as it were in the command, "Do
+unto all men as ye would they should do unto you."</p>
+
+<p>The next act we hear of as done by the Apostles is, that
+"Peter and John went up together into the temple, at the hour
+of prayer, being the ninth hour." There were three fixed times
+for public prayer in the temple: the third hour (or 9 o'clock in
+the morning), when the morning sacrifices were offered; the
+sixth hour, that is, 12 o'clock or noon; and the ninth hour,<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span>
+3 o'clock in the afternoon, when the evening sacrifices were
+offered. The gates of the temple were the favourite resorts of
+cripples, who caused themselves to be carried to them, that they
+might beg for money from those who were continually passing
+and re-passing. Peter and John, going up to prayer in the
+middle of the day, saw a poor man who had been lame ever since
+he was born, and "whom they laid daily at the gate of the
+temple which is called Beautiful, to ask alms of them that entered
+into the temple." When this man begged of the Apostles they
+said unto him, "Look on us." The man readily gave heed unto
+them, and did as they told him, "expecting to receive something
+of them"; and so he did, though not of the kind he expected.
+"Then Peter said, Silver and gold have I none; but such as
+I have give I thee: In the name of Jesus Christ of Nazareth,
+rise up and walk. And he took him by the right hand, and lifted
+him up: and immediately his feet and ankle bones received
+strength. And he, leaping up, stood, and walked, and entered
+with them into the temple, walking, and leaping, and praising
+God." When the people saw this man, whom they had long
+known as a helpless cripple, "walking, and praising God," they
+were naturally full of wonder and amazement. "And as the
+lame man which was healed held Peter and John, all the people
+ran together unto them, in the porch that is called Solomon's,
+greatly wondering."</p>
+
+<p>This porch was, you must remember, a sort of colonnade or
+piazza, built over the same spot on which that built by Solomon
+in the first temple, had stood. When Peter saw such a number
+of people assembled, he spake to them, and said, "Ye men of
+Israel, why marvel ye at this? or why look ye so earnestly on us,
+as though by our own power or holiness we had made this man
+to walk?" And then he told them, that this cripple was made
+whole, because he had faith in Jesus Christ, who was truly the
+Son of God the promised Messiah, though they had refused
+to believe in Him, and had forced Pilate to crucify Him. But
+that, although they had preferred a murderer, and had killed
+Him Who was the Prince of Life, God had raised Him from the
+dead; as all the Apostles could bear witness, and that in His
+name and by His power alone, was this miracle worked. Peter
+then went on to say, that they did not know what they were
+about when they persecuted Jesus even unto death; and that if
+now, they would repent, and believe all that the Apostles could<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span>
+tell them of Jesus Christ, their sins should be "blotted out."
+And he reminded them, that Moses, and all the prophets since
+his time, had spoken of the coming of Christ; and that to them,
+as the descendants of the Children of Israel with whom the
+first covenant was made, God had now sent His son Jesus
+Christ, to bless them, in turning away every one from his
+iniquities. Peter and John were not long left to preach undisturbed
+to the people: for "as they spake unto the people, the
+priests, and the captain of the temple, and the Sadducees, came
+upon them, being grieved that they taught the people, and
+preached through Jesus the resurrection from the dead. And
+they laid hands on them, and put them in hold unto the next
+day: for it was now eventide." The captain of the temple was
+one of the Priests, who directed and looked after all the guards
+and watches of the Priests and Levites, who were appointed to keep
+the temple from being in any way profaned. Before the death
+of Jesus, the Scribes and Pharisees were His chief enemies; but
+now that His disciples declared and taught that He had risen
+from the dead, the Sadducees became the most violent opposers
+of the Apostles, who taught the doctrine of the Resurrection.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_III_ANANIAS_AND_SAPPHIRA" id="Chapter_III_ANANIAS_AND_SAPPHIRA"></a><span class="smcap">Chapter III.</span>&mdash;ANANIAS AND SAPPHIRA.</h2>
+
+<p class="noindent"><span class="smcap">Although</span> the Priests and the Sadducees did for the time put
+a stop to Peter's discourse, they could not undo the effect which
+it produced; for we read, "Howbeit many of them which heard
+the word believed; and the number of the men was about five
+thousand."</p>
+
+<p>The next day Peter and John were taken before the Sanhedrim,
+where Annas, the High Priest, and Caiaphas, with many
+others, were assembled. "And when they had set them in the
+midst, they asked, By what power, or by what name, have ye
+done this?" Peter, filled with the Holy Ghost, immediately
+told the members of the Council, that the lame man was healed
+solely and entirely by the name or power of the very Jesus of
+Nazareth, Whom they had crucified, Whom God had raised again
+from the dead. And further he told them, that Jesus, Whom
+they had rejected, was the corner stone as it were, the foundation
+of Christ's Church; and that none who would not believe in Him<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span>
+could be saved; saying also, "Neither is there salvation in any
+other: for there is none other name under heaven given among
+men, whereby we must be saved."</p>
+
+<p>The boldness of the Apostles in thus speaking, greatly
+astonished their hearers; especially as they "perceived that they
+were unlearned and ignorant men." Unlearned and ignorant
+according to the ideas of the world, but full of the best knowledge
+and wisdom; for by the Holy Spirit, they had been taught those
+things which make men wise unto salvation. All the learning in
+the world, although very useful and desirable, will be of no value
+in the day of death; but the wisdom which is from above, will
+then prove an inestimable treasure. Many who are ignorant of
+everything but what the Bible teaches them, will then be found
+more <i>truly wise</i>, than those who have spent their lives in acquiring
+knowledge, without searching the Scriptures.</p>
+
+<p>The Priests and elders might well marvel; they knew the
+Apostles to be unlearned fishermen, and they despised them as
+being Galileans; "and they took knowledge of them, that they
+had been with Jesus. And beholding the man which was healed
+standing with them, they could say nothing against it." They
+saw that Peter and John were two of those who had always
+followed Jesus whilst He was on earth, and now it was certain
+that they had worked a great miracle: they could not deny this,
+for there, by the side of the two Apostles, stood the very man
+whom they had healed: a man well known to all at Jerusalem,
+as having never been able to stand upon his feet since he was
+born. The Priests and elders could not say the man was <i>not</i>
+healed; and therefore, as they were determined <i>not</i> to acknowledge
+the power of Jesus, they were in difficulty as to what they
+could do to the Apostles. "But when they had commanded
+them to go aside out of the council, they conferred among
+themselves, saying, What shall we do to these men? for
+that indeed a notable miracle hath been done by them, is
+manifest to all them that dwell in Jerusalem; and we cannot
+deny it. But that it spread no further among the people, let
+us straitly threaten them, that they speak henceforth to no man
+in this name."</p>
+
+<p>It is sad to hear of rulers who were only anxious to prevent
+the people from believing in the truth! How truly did they
+bring upon themselves the sentence pronounced by our Lord,
+when he said, "Woe unto you lawyers, for ye have taken away<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span>
+the key of knowledge: ye entered not in yourselves, and them
+that were entering in ye hindered."</p>
+
+<p>Having made up their minds what to do, the members of the
+Council sent again for the Apostles: "And they called them, and
+commanded them not to speak at all nor teach in the name of
+Jesus. But Peter and John answered and said unto them,
+Whether it be right in the sight of God to hearken unto you more
+than unto God, judge ye. For we cannot but speak the things
+which we have seen and heard." The Jews, who professed to
+obey the Law given to Moses by God, could not possibly say that
+it was right to obey man rather than God; and the sudden
+and complete cure of this man, who was above forty years
+old, had given such a proof that the Apostles acted under
+the immediate direction of the Almighty, that the Priests knew
+not what to say or do.</p>
+
+<p>"So when they had further threatened them, they let them
+go, finding nothing how they might punish them, because of the
+people: for all men glorified God for that which was done. And
+being let go, they went to their own company, and reported all
+that the Chief Priests and elders had said unto them." And
+when they heard that, they lifted up their voice to God, and
+praised Him Who had done such great things, and had accomplished
+every word that David and the prophets had spoken
+concerning the Messiah, the holy child Jesus, against whom
+"both Herod and Pontius Pilate, with the Gentiles, and the
+people of Israel, were gathered together, for to do whatsoever
+thy hand and thy counsel determined before to be done."</p>
+
+<p>And then the disciples prayed the Lord to grant them grace
+to speak the truth boldly, undismayed by the fear of man; and
+to continue those signs and wonders, which proved them to be
+acting by his special direction.</p>
+
+<p>They were comforted and encouraged by an immediate
+answer to their prayers: for "when they had prayed, the place
+was shaken where they were assembled together; and they were
+all filled with the Holy Ghost, and they spake the word of God
+with boldness. And with great power gave the Apostles witness
+of the resurrection of the Lord Jesus: and great grace was upon
+them all." They had well and fearlessly used the grace already
+given to them, and therefore the Lord increased the gift, and
+strengthened them still further for their work.</p>
+
+<p>"And the multitude of them that believed were of one heart<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span>
+and of one soul": united together in perfect love and harmony;
+believing the same truths, and having the same object in all they
+did; namely, that of bringing all men to serve and obey the Lord.
+Even as to worldly matters, as we have said, the same unity
+or oneness of feeling prevailed, "neither said any of them that
+ought of the things which he possessed was his own; but they
+had all things common. Neither was there any among them
+that lacked: for as many as were possessors of lands or houses
+sold them, and brought the prices of the things that were sold,
+and laid them down at the Apostles' feet: and distribution was
+made unto every man according as he had need."</p>
+
+<p>At this time the Church of Christ, that is, the company of
+believers, was joined by a man who afterwards took a great share
+in the work of the Apostles: we read, "And Joses, who by the
+Apostles was surnamed Barnabas, (which is, being interpreted, The
+son of consolation,) a Levite, and of the country of Cyprus,
+having land, sold it, and brought the money, and laid it at the
+Apostles' feet." This Joses had either been born in the isle of
+Cyprus, which lies in the eastern part of the Mediterranean Sea,
+or he had lived there so long, that it was quite like his native
+country. As a Levite, he could never at any time have had any
+inheritance of land in Judæa; but of course a Levite might <i>buy</i>
+land in foreign countries, or even in Judæa itself, particularly
+now, when the distinction into tribes was almost lost. Joses
+had land probably in Cyprus, and being convinced that Jesus
+was the Messiah, he determined to join the company of believers,
+and devote his future life to the service of God and man, by
+preaching the Gospel to others. He therefore gave up all that
+he possessed, and was henceforth content to receive merely
+what was necessary for his food and raiment, like the poorest
+disciple. His joining them, was a great comfort and encouragement
+to the Apostles in their work, and they therefore surnamed
+him Barnabas, which means the Son of Consolation. By the
+name of Barnabas, he is always spoken of in Scripture.</p>
+
+<p>Soon after Barnabas had joined the Apostles, a fearful
+punishment fell upon a man named Ananias, and his wife
+Sapphira, who also sold some land, and then brought part of the
+money they had received for it, pretending that they had brought
+the whole. When Ananias laid "a certain part at the Apostles'
+feet," he <i>acted</i> a lie, though he did not speak one; and for the
+lie in his heart, Peter reproved him, reminding him that he was<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span>
+not obliged to sell his land, and that after he had sold it, he could
+have done as he pleased with the money; but that to pretend he
+had brought the whole price, when he had only given a part, was
+a grievous sin; for, said Peter, "thou hast not lied unto man,
+but unto God." Immediately the wrath of God was shown in
+an awful manner. "Ananias, hearing these words, fell down
+and gave up the ghost: and the young men arose, wound him
+up" in grave clothes, "and carried him out, and buried him,"
+"and great fear came upon all them that heard these things." We
+must observe also, that Ananias showed a great want of faith:
+had he believed that the Apostles were really filled with the Holy
+Ghost, he could not have expected to hide the truth from them:
+in lying to the Apostles he had lied unto God; but in fact all
+lies <i>are</i> a sin against God.</p>
+
+<p>About three hours after the burial of Ananias, his wife
+Sapphira, not knowing as yet what was done, came in. What
+she said we are not told; but we read, "And Peter answered
+unto her, Tell me whether ye sold the land for so much?" Her
+answer was a lie, for "she said, Yea, for so much;" not, however,
+stating how <i>much more</i> they had received for the land. "Then
+Peter said unto her, How is it that ye have agreed together to
+tempt the Spirit of the Lord? behold, the feet of them which have
+buried thy husband are at the door, and shall carry thee out.
+Then fell she down straightway at his feet, and yielded up the
+ghost: and the young men came in, and found her dead, and,
+carrying her forth, buried her by her husband. And great fear
+came upon all the church, and upon as many as heard these
+things." Well might fear come upon all who heard of these two,
+struck dead in their sin! Let us also fear, lest we likewise fall
+into the same condemnation; for though liars may not now be
+struck dead with the lie on their lips, we know that the Devil is
+the father of lies, and that "all liars shall have their part in the
+lake which burneth with fire and brimstone, prepared for the
+Devil and his angels." When we read such awful words, let us
+remember that we may be guilty in the sight of God, without
+telling a direct falsehood. All deceit and hypocrisy; holding
+our tongues when we ought to speak the truth; and telling <i>part</i>
+of the truth; are as displeasing in the sight of God as direct
+lies. We must speak and do the truth from our hearts; never
+attempting in any way to deceive others, or even to allow them
+to believe what we know is not true.</p><p><span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span></p>
+
+<p>The Apostles, in spite of the threats of the Sanhedrim,
+continued to preach to the people in Solomon's porch, doing
+many signs and wonders among the people, who "magnified,"
+or thought much of them; "and of the rest durst no man
+join himself to them." After such a warning as that given in the
+case of Ananias and Sapphira, no one who was not really and
+truly willing to devote himself entirely to the service of God,
+would dare to pretend to do so.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_IV_APPOINTMENT_OF_DEACONS" id="Chapter_IV_APPOINTMENT_OF_DEACONS"></a><span class="smcap">Chapter IV.</span>&mdash;APPOINTMENT OF DEACONS.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Apostles continued to teach the people, "and believers
+were the more added to the Lord, multitudes both of men and
+women. Insomuch that they brought forth the sick into the
+streets, and laid them on beds and couches, that at the least
+the shadow of Peter passing by might overshadow some of
+them. There came also a multitude out of the cities round
+about unto Jerusalem, bringing sick folks, and them which
+were vexed with unclean spirits: and they were healed every
+one."</p>
+
+<p>The Priests and elders were much displeased at the Apostles
+having such influence over the people, who, witnessing the miracles
+worked by them in the name of Jesus, naturally believed in
+them, and in Him whose servants they were.</p>
+
+<p>"Then the high priest rose up, and all they that were with
+him, (which is the sect of the Sadducees,) and were filled with
+indignation, and laid their hands on the apostles, and put them
+in the common prison." In the morning the High Priest called
+the Council together, "and sent to the prison to have them
+brought" up for trial. But the officers sent, returned, "saying,
+The prison truly found we shut with all safety, and the keepers
+standing without before the doors; but when we had opened,
+we found no man within." And so indeed it was; for after the
+Apostles were shut up in prison, "the angel of the Lord by night
+opened the prison doors, and brought them forth, and said, Go,
+stand and speak in the temple to the people all the words of this
+life. And when they heard that, they entered into the temple
+early in the morning, and taught." Thus, whilst the keepers did
+not even know that their prisoners were gone, they were fear<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span>lessly
+preaching the Gospel in the temple, in obedience to the
+Lord's command.</p>
+
+<p>When the members of the Council heard that the Apostles
+were no longer in the prison, they could not help feeling that
+a miracle had been worked for their deliverance; and they
+dreaded the consequence of this fresh proof that the Lord was
+with them. Greatly perplexed, the High Priest, and the captain
+of the temple, and the Chief Priests, debated amongst themselves,
+and "doubted of them whereunto this would grow." Whilst the
+Priests and elders were thus considering the matter, "came one
+and told them, saying, Behold, the men whom ye put in prison
+are standing in the temple, and teaching the people."</p>
+
+<p>This proof of the determination of the Apostles to obey God
+rather than man, without fear of the consequences, must have
+added to the perplexity of the Council, and increased their difficulty
+as to how they should deal with these men, whom the people
+loved, and were ready to defend against all who should attempt
+to hurt them. Wishing again to speak to the Apostles, they gave
+orders accordingly. "Then went the captain with the officers,
+and brought them without violence: for they feared the people,
+lest they should have been stoned." Nor was there any occasion
+to use violence, for the Apostles had no idea of resisting: they
+were ready to bear witness to the Lord Jesus before the Council,
+as well as in every other place. "And when they had brought
+them, they set them before the council: and the high priest asked
+them, saying, Did not we straitly command you, that ye should
+not teach in this name? and, behold, ye have filled Jerusalem with
+your doctrine, and intend to bring this man's blood upon us,"&mdash;that
+is, to make the people treat them as if they were guilty of
+murder, for having put Jesus to death. Peter and the other
+Apostles repeated their declaration, that they must obey God
+rather than men; and then they plainly told the Priests and
+elders that they had indeed killed Jesus Christ, the Messiah;
+and that the God of Israel had raised Him from the dead, to be
+the Saviour of all who would believe and repent: and they further
+said, that God had appointed them to bear witness of all things
+which Jesus had said and done; and that the Holy Ghost, by
+whose help they worked miracles, was also a witness to the truth
+of all that they taught to the people. "When they heard that,
+they were cut to the heart"; but it was not a right sort of grief;
+for, instead of believing the Apostles' words, and so turning to<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span>
+the Lord, they "took counsel to slay them," that they might no
+longer preach the Gospel of Jesus Christ.</p>
+
+<p>One of the members of the Sanhedrim was a Pharisee, named
+Gamaliel, a very learned man, much looked up to by all the
+Jews for his great wisdom. This man stood up, and having
+commanded the Apostles to be taken away for a short time, he
+spake to the other members of the Council, "and said unto them,
+Ye men of Israel, take heed to yourselves what ye intend to do
+as touching these men." Then he reminded them, that on two
+former occasions, when false teachers had for a time led many of
+the people even to rebel against their rulers, it had ended in the
+false teachers being slain, and their followers dispersed, so that
+no evil consequences had arisen. He therefore advised that the
+Apostles should be left alone; "for," said he, "if this counsel
+or this work be of men" (an invention of men only), "it will
+come to nought: but if it be God, ye cannot overthrow it;
+lest haply ye be found even to fight against God." Gamaliel
+evidently began to think that what the Apostles said might be
+true, and that therefore, in persecuting them, the Jews might
+be fighting against God. To fight against God is to resist His
+will, to try to prevent what He wills from being done. This is
+folly as well as sin; for the Will of God must be done, and
+we "cannot overthrow it." Let us try to bring our Wills into
+subjection and agreement with the Will of God: where His Will
+contradicts our hopes and wishes, let us yield at once, and pray
+that we may at all times be able to say from our hearts, "Father,
+not my Will, but Thine be done." Those who through life resist,
+and fight against the Will of God, will be forced at last to submit
+to it, to their eternal misery.</p>
+
+<p>The other members of the Council agreed to follow the advice
+of Gamaliel; but they did not do so without making another
+attempt to frighten the Apostles from continuing their work.
+"And when they had called the apostles, and beaten them, they
+commanded that they should not speak in the name of Jesus, and
+let them go." These commands had, of course, no more effect
+upon the Apostles than the former threats. "And they departed
+from the presence of the council, rejoicing that they were counted
+worthy to suffer shame for his name." They felt it an honour to
+suffer for the sake of Him, Who had suffered so much for them,
+and were only strengthened in their determination to show their
+love, by faithfully doing the work which their beloved Master<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span>
+had given them to do. "And daily in the temple, and in every
+house, they ceased not to teach and preach Jesus Christ."</p>
+
+<p>We have seen that the Believers, or Disciples, forming the
+Church of Christ, had at this time all things in common; and,
+as their numbers increased, it became impossible for the Apostles
+to divide the money to every person according to their need,
+without neglecting the more important work of preaching the
+Gospel to every creature. They had not time to do both things
+properly. We read: "And in those days, when the number of
+the disciples was multiplied, there arose a murmuring of the
+Grecians against the Hebrews, because their widows were neglected
+in the daily ministration." We must remember that
+"Grecians" were not the inhabitants of Greece, as the word
+might seem to signify. The Hebrews here spoken of were of
+course Jews, natives of Judæa, now become believers in Christ,
+or Christians. But, as has been already said, there were Jews
+established in all lands, who had been born, and always lived,
+there. Numbers of these had also become Christians, and had
+now joined the Apostles' company at Jerusalem. These persons
+were called "Grecians," "Hellenists," or "Hellenistic Jews,"
+because in the countries to which they belonged the Grecian
+language was spoken. These "Grecians," living amongst
+foreigners, had lost all knowledge of the Hebrew language, in
+which the Old Testament was originally written; so that they
+made use of the Greek translation of the Scriptures. <i>Hebrews</i>,
+then, were Jews of Judæa, who had become Christians; <i>Grecians</i>
+were Jews born in foreign lands, who had become Christians.
+The natives of Greece were called Greeks.</p>
+
+<p>It seems that the Grecians thought their poor were not so
+well attended to as those of the Hebrews, and so they were dissatisfied,
+and a murmuring arose. The Apostles considered
+amongst themselves how to remedy this matter; then, calling
+the multitude of the disciples together, they explained that it
+was not reasonable to expect them to leave their special work
+of teaching, to attend to worldly matters; and they said, "Wherefore,
+brethren, look ye out among you seven men of honest report,
+full of the Holy Ghost and wisdom, whom we may appoint over
+this business. But we will give ourselves continually to prayer,
+and to the ministry of the word. And the saying pleased the
+whole multitude." Such a wise and sensible arrangement could
+not fail to meet with approval; and it was immediately put in<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span>
+execution. Of the seven men thus chosen (called by us Deacons),
+there are only two, of whose particular acts we read in Scripture.
+These are, a man named Philip, and Stephen, of whom it is especially
+said, that he was "a man full of faith and of the Holy
+Ghost." These men, chosen from amongst themselves by the
+"multitude of disciples," were then "set before the Apostles,"
+who approved of the choice; "and when they had prayed" for
+a blessing upon the step now taken, "they laid their hands
+on them," thus consecrating, or solemnly appointing, the
+Deacons to their work, and passing on to them by this significant
+action some of their own power and authority; for,
+although these seven men were to take care of the poor, and
+see that the common funds were properly distributed, they were
+also to help in preaching, and even to baptize those whom they
+should convert.</p>
+
+<p>The <i>word</i> "deacon" is not in the Book of Acts; but in the
+Epistles, Deacons are spoken of as persons appointed to help
+the Apostles, and serve under them. In the Church now, when
+a young man is first admitted to be what is called a clergyman,
+he is said to be a deacon: afterwards he becomes a priest; but
+every man must be a deacon <i>before</i> he can be a priest. The new
+arrangement now made as to deacons, appears to have answered
+well, for we read that "the word of God increased; and the
+number of the disciples multiplied in Jerusalem greatly; and
+a great company of the priests were obedient to the faith,"&mdash;that
+is, they came to believe the things spoken by the
+Apostles, and to acknowledge Jesus to be the Messiah; and
+then they were obedient, and <i>did</i> those things which the Gospel
+required.</p>
+
+<p>Faith must always produce obedience. If it does not, it is
+not true faith, acceptable to God; nor will it avail us anything.
+Let us ever remember, that faith is a root from which must spring
+all manner of good works, the fruits of faith. If it does not
+produce these fruits, it is of no more value than the root of an
+apple-tree, when the tree bears no apples.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span></p>
+
+<h2><a name="Chapter_V_THE_FIRST_MARTYR_STEPHEN" id="Chapter_V_THE_FIRST_MARTYR_STEPHEN"></a><span class="smcap">Chapter V.</span>&mdash;THE FIRST MARTYR, STEPHEN.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> Stephen," (the Deacon,) "full of faith and power, did great
+wonders and miracles among the people." His success among
+the people stirred up enemies against him.</p>
+
+<p>Every considerable synagogue among the Jews, had an academy
+or school belonging to it, where young persons were instructed
+by the Rabbis: and it would seem that Stephen visited different
+synagogues, and tried to convince the Jews that Jesus was the
+Christ. "Then there arose certain of the synagogue, which is
+called the synagogue of the Libertines, and Cyrenians, and
+Alexandrians (Jews from parts of Africa), and of them of Cilicia
+and of (other parts of) Asia, disputing with Stephen," and trying
+to contradict him; but as Stephen spake as the Holy Spirit
+guided him, "they were not able to resist the wisdom and the
+spirit by which he spake." When these Rabbis found that they
+could bring no proofs against the truth of what Stephen taught,
+"they suborned (or bribed) men, which said, We have heard him
+speak blasphemous words against Moses, and against God"&mdash;an
+accusation as false as the similar one brought against our blessed
+Lord Himself. By this false charge, the people and the elders
+and the scribes were stirred up against Stephen, and they "came
+upon him, and caught him, and brought him to the council."
+Stephen now stood before the Sanhedrim, and the Rabbis "set
+up false witnesses, which said, This man ceaseth not to speak
+blasphemous words against this holy place, and the law: for we
+have heard him say, that this Jesus of Nazareth shall destroy
+this place, and shall change the customs which Moses delivered
+us." Stephen had, no doubt, taught that the ceremonial part of
+the law, given to keep the people in mind of the promised
+Messiah, need no longer be observed, since the Messiah <i>had</i> come
+in the person of Jesus of Nazareth. Probably, too, he had
+warned the Jews, that the temple, and even Jerusalem itself,
+would shortly be destroyed, because the inhabitants refused to
+acknowledge Jesus to be the Messiah. We have seen before,
+how easy it is to give to true and good words a false and bad
+meaning, if people are wickedly bent upon doing so. The Lord
+God Almighty now seems to have given a remarkable sign, that
+this man now accused of blasphemy, a sin directly against God<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span>
+Himself, was, on the contrary, one of His favoured servants, and
+under His peculiar care and protection: for we read that, "all
+that sat in the council, looking stedfastly on him, saw his face as
+it had been the face of an angel." To compare in this way the
+face of a man to that of an angel, was a Jewish way of saying,
+that there was something more than commonly pleasing and
+majestic in the countenance of such a man; and most likely the
+Lord now gave to Stephen's face, some particularly bright and
+holy look, so as to fill all who beheld it with surprise. The false
+witnesses, having made their accusation, "Then said the high
+priest, Are these things so?" Instead of answering as to the
+accusations of blasphemy, Stephen endeavoured to show his
+hearers how mistaken they were in their ideas of the Messiah;
+and how differently they would act, if they would consider all
+that had been told to Abraham and the rest of their forefathers,
+by God Himself. To this end, Stephen reminded them of how
+God had called Abraham out of his own land to be the father of
+the Children of Israel, giving him many precious promises, and
+establishing with him and his seed the Covenant of Circumcision
+in token of their being His peculiar people. Then Stephen spake
+of Isaac and of Jacob, and of the twelve patriarchs; and of how
+Joseph had been sold into Egypt, and was in time followed by
+his Father and Brothers and their descendants; who remained in
+Egypt four hundred years, according to what the Lord had told
+Abraham. Then Stephen spake of the cruel treatment endured
+by the Children of Israel; and how, in His own appointed time,
+God had wonderfully preserved the infant Moses to be the
+deliverer of His chosen people. He reminded them of the
+unwillingness of the Hebrews to listen to Moses, although
+appointed by God for this very purpose; and then he said, "This
+Moses whom they refused, saying, Who made thee a ruler and a
+judge? the same did God send to be a ruler and a deliverer by the
+hand of the angel which appeared to him in the bush. He brought
+them out, after that he had shewed wonders and signs in the land
+of Egypt, and in the Red Sea, and in the wilderness forty years."</p>
+
+<p>All these things were well known to the Jews, who held Moses
+in great reverence: and Stephen now reminds them, that it was
+this very Moses himself who prophesied concerning the expected
+Messiah, "A prophet shall the Lord your God raise up unto you
+of your brethren, like unto me; him shall ye hear." Then
+proceeding with his history, Stephen shortly noticed the giving of<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span>
+the Law; the idolatry and other sins of the Children of Israel,
+which caused them to wander for forty years in the wilderness,
+and caused the Almighty even then to warn them of a future
+punishment for forsaking Him, "I will carry you away beyond
+Babylon." Stephen then spake of "the tabernacle of witness,"
+set up in the wilderness by the command of God, as a sign or
+token of the Covenant made between Him and His people. This
+tabernacle, he reminded them, had been brought by their fathers
+under the leading of Joshua, (for the word Jesus here used
+means Joshua,) into that land which had hitherto been "the
+possession of the Gentiles"; and that, about four hundred years
+after, David, "who found favour before God," "desired to find,"
+or build, a more suitable tabernacle for the God of Jacob. "But
+Solomon built Him an house."</p>
+
+<p>Having thus mentioned the temple, Stephen took occasion to
+remind them, that though it had pleased the Lord to manifest
+His glory in the temple, and promise in a certain way to be present
+there, yet "the Most High dwelleth not in temples made with
+hands; as saith the prophet (Isaiah), Heaven is my throne, and
+earth is my footstool: what house will ye build me? saith the
+Lord: or what is the place of my rest? Hath not my hand made
+all these things?" Stephen spake with proper respect of the
+temple, whilst he tried to show the Jews that they now thought
+too <i>much</i> of the temple, which was only a building set up in
+honour of the Lord God Almighty; and too <i>little</i> of Him, in
+Whose honour and for Whose worship it had been set up.</p>
+
+<p>It seems probable that when Stephen spake of the temple, the
+Council interrupted him, and showed their determination not to
+listen to his teaching: for he now changed his tone entirely, and
+severely reproached them, saying, "Ye stiffnecked (or obstinate)
+and uncircumcised in heart and ears, ye do always resist the Holy
+Ghost: as your fathers did, so do ye. Which of the prophets
+have not your fathers persecuted? and they have slain them
+which shewed before of the coming of the Just One (the
+Messiah); of whom ye have been now the betrayers and murderers."
+Stephen also charged them with not having kept the Law which
+was given to them by God Himself, through the disposition or
+ministry of angels; in that they had not received Jesus, Who
+was the <i>object</i> of that law. This plain speaking made the members
+of the Council, and all who were present, quite furious against
+Stephen. "When they heard these things, they were cut to the<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span>
+heart, and they gnashed on him with their teeth." Their rage
+had no effect on Stephen: supported by the Holy Spirit, by whose
+inspiration he had spoken, he had no fear of death: all his hope
+and trust were in heaven. Stephen was destined to be the first
+martyr; and now to strengthen his faith, and the faith of those
+who were still to remain and do their work on earth, it pleased
+the Lord to show to Stephen a glorious vision, as a proof that
+their crucified Master was really, as He had said, at the right
+hand of God in Heaven; and that having done everything
+exactly as He had predicted, He would most assuredly also fulfil
+the gracious promise, to "be with them alway even unto the end."
+Stephen, as we read, "being full of the Holy Ghost, looked up
+stedfastly into heaven, and saw the glory of God, and Jesus
+standing on the right hand of God, and said, Behold, I see the
+heavens opened, and the Son of man standing on the right hand
+of God." These words, so full of comfort and encouragement to
+his fellow labourers, raised the fury of the unbelieving Jews
+to the highest pitch: "Then they cried out with a loud voice,
+and stopped their ears," that they might hear no more of what
+they considered blasphemy. Nor was this all; without waiting for
+a trial, they at once "ran upon him with one accord, and cast him
+out of the city, and stoned him." "And they stoned Stephen,
+calling upon God, and saying, Lord Jesus, receive my spirit. And
+he kneeled down, and cried with a loud voice, Lord, lay not this
+sin to their charge." Like his blessed Master, he prayed for them
+that did the wrong&mdash;setting us an example that we should forgive
+injuries, and pray for them which despitefully use us and
+persecute us. When Stephen "had said this, he fell asleep."
+The death of a faithful follower of Christ is but a sleep, from
+which he will awaken in the presence of the Lord. Thus died
+the first martyr; "and devout men," that is, true believers, "carried
+Stephen to his burial, and made great lamentation over him";
+as well they might, when they thought of their own loss.</p>
+
+<p>In reading this history, let us remember that this same Jesus,
+Whom Stephen saw at the right hand of God, still liveth there,
+to make intercession for us.</p>
+
+<p>When Stephen was stoned, "the witnesses laid down their
+clothes at a young man's feet, whose name was Saul."</p>
+
+<p>Those persons, upon whose witness or testimony any man was
+executed, were, by the law, required to cast the first stone; thus,
+as it were, taking upon themselves the guilt of murder, if they<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span>
+had become <i>false</i> witness. The witnesses who had accused
+Stephen of blasphemy, prepared to do their part by taking off
+their long upper robes, so as to have freer use of their arms: the
+garments thus taken off, were placed under the charge of some one
+who had also been active in getting the victim condemned.</p>
+
+<p>Saul was a young man, neither poor nor ignorant: he was
+a Jew, born at Tarsus, a city in Cilicia; and under the care of
+Gamaliel, (who had advised that the Apostles should be let
+alone,) he had been strictly brought up as a Pharisee, and was
+filled with an intense hatred of all who believed in Jesus. He
+"was consenting unto the death of Stephen," anxious for it. Nor
+was he satisfied with one victim: for he took an active part in
+"the great persecution of the church," which arose in Jerusalem
+at this time. The violent behaviour of the Jews, scattered abroad
+throughout the regions of Judæa and Samaria, "all the disciples
+except the Apostles." How it happened, that the Apostles were
+allowed to remain in peace at Jerusalem, we do not know; but it
+was needful that they should for the present remain there, to
+direct and govern the affairs of the Church, and bring more
+believers into it; and therefore the Lord protected them in
+Jerusalem, that the Gospel might first be fully preached to the
+Jews, as had been appointed.</p>
+
+<p>Mean time, by driving so many disciples out of Jerusalem, the
+Jewish rulers did the very thing they wished to prevent: for
+wherever these disciples went, they did not cease to speak of the
+Messiah; thus spreading the knowledge of the Gospel over the
+country, and bringing many believers into the Church.</p>
+
+<p>Saul mean time was active against the truth: hunting out
+believers in their own houses, that they might be punished: "he
+made havoc of the church, entering into every house, and haling
+men and women committed them to prison."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VI_CONVERSION_OF_SAUL" id="Chapter_VI_CONVERSION_OF_SAUL"></a><span class="smcap">Chapter VI.</span>&mdash;CONVERSION OF SAUL.</h2>
+
+<p class="noindent"><span class="smcap">The</span> deacon Philip, having left Jerusalem in consequence of the
+persecution after the martyrdom of Stephen, "went down to the
+city of Samaria, and preached Christ unto them. And the people
+with one accord gave heed unto those things which Philip spake,
+hearing and seeing the miracles which he did. For unclean<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span>
+spirits, crying with loud voice, came out of many that were possessed
+with them: and many taken with palsies, and that were
+lame, were healed. And there was great joy in that city."</p>
+
+<p>There was, however, in Samaria at that time, a man named
+Simon Magus, who pretended himself to be the expected Messiah.
+The Scripture says of him, that he used sorcery and bewitched
+the people. We know that before the coming of the Lord Jesus,
+evil spirits had a power which He took from them, of getting
+possession of the bodies of men: and as has been said before, it
+seems that bad men had sometimes dealings with evil spirits, by
+whose help they did things which otherwise they could not have
+done. But any one who did seek to have dealings with evil
+spirits, was guilty of a very great sin: such unlawful deeds were
+strictly forbidden by the Law; those who were guilty of them,
+were called magicians, sorcerers, wizards, witches, &amp;c., and were,
+by the command of God, to be put to death. Simon had for some
+time deceived the people of Samaria by his arts; but when
+Philip preached to them of Jesus Christ and His kingdom, they
+believed his words, and "were baptized, both men and women."
+Simon himself also believed that Jesus of Nazareth was the true
+Messiah, and he likewise was baptized in the Name of the Father,
+the Son, and the Holy Ghost, though he was still far from understanding
+the true nature of the religion taught by Philip. "When
+he was baptized, he continued with Philip," and "wondered,
+beholding the miracles and signs which were done." The account
+of all that had been done by Philip at Samaria, soon reached
+Jerusalem; and the Apostles sent Peter and John to finish the
+work so well begun, for although Philip had taught and baptized
+the people, he had no power like the Apostles, to bestow the gift
+of the Holy Spirit.</p>
+
+<p>When Peter and John were come down, they prayed for the
+converts "that they might receive the Holy Ghost: (for as yet he
+was fallen upon none of them; only they were baptized in the
+name of the Lord Jesus). Then laid they their hands on them, and
+they received the Holy Ghost."</p>
+
+<p>Simon now showed how little he understood of the things of
+God; for when he "saw that through laying on of the Apostles'
+hands the Holy Ghost was given, he offered them money, saying,
+Give me also this power, that on whomsoever I lay hands, he may
+receive the Holy Ghost."</p>
+
+<p>Peter reproved Simon very severely for having thought it<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span>
+possible that the gifts of God could be bought with money;
+and told him, that although he had received the outward form of
+Baptism, it was quite plain that he was no true believer in Jesus
+Christ, but was still in bondage to Satan. He then called upon
+him to repent truly of all his wickedness, and especially of the
+fearful sin of which he was now guilty, and pray to God, Who
+could alone forgive the thought of his heart.</p>
+
+<p>Peter's words alarmed Simon, who now besought Peter's help,
+"and said, Pray ye to the Lord for me, that none of these things
+which ye have spoken come upon me."</p>
+
+<p>When Peter and John had testified to the truth of all that
+Philip had taught, they returned to Jerusalem; and as they went,
+they "preached the gospel in many villages of the Samaritans."</p>
+
+<p>After these things had passed, Philip was directed by God
+to go into a desert part of Judæa, lying between Joppa and
+Gaza, to meet an officer belonging to Candace, the queen of
+a country called Ethiopia. This man, who held the important
+office of treasurer, had become a Jew, and was a sincere
+worshipper of God as far as his knowledge went. He had
+taken a long journey in order to worship God in the temple, after
+the manner of the Jews: and now returning homewards, he was
+sitting in his chariot studying the Scriptures. "Then the Spirit
+said unto Philip, Go near, and join thyself to this chariot."
+Philip obeyed, and heard him read that part of the prophecy of
+Isaiah which saith, "He was led as a sheep to the slaughter; and
+like a lamb dumb before his shearer, so opened he not his mouth:
+in his humiliation his judgment was taken away: and who shall
+declare his generation? for his life is taken from the earth."
+Philip asked him, "Understandest thou what thou readest?
+And he said, How can I, except some man should guide me?"</p>
+
+<p>Being earnest in his desire to learn, this officer was rejoiced
+to meet with some one who seemed likely to give him the
+guidance he needed; and so "he desired," or entreated "Philip,
+that he would come up and sit with him" in his chariot, and
+explain the passage of Scripture which he had just read.</p>
+
+<p>"And the eunuch (or officer) answered Philip, and said, I
+pray thee of whom speaketh the prophet this? of himself or of
+some other man? Then Philip," guided by the Holy Spirit, "opened
+his mouth, and began at the same Scripture, and preached unto
+him Jesus": showing him that these words were spoken of the
+promised Messiah; and that Jesus of Nazareth, whom the Jews<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span>
+had so lately crucified, was indeed the Messiah spoken of by the
+Prophets: and he doubtless spake of Baptism, in the Name of
+the Father, and of the Son, and of the Holy Ghost, as the appointed
+means of admission into the Church of Christ: for "as
+they went on their way, they came unto a certain water: and the
+eunuch said, See, here is water; what doth hinder me to be
+baptized? And Philip said, If thou believest with all thine heart,
+thou mayest. And he answered and said, I believe that Jesus
+Christ is the Son of God." This was enough. "And he commanded
+the chariot to stand still: and they went down both into
+the water, both Philip and the eunuch; and he baptized him."
+Philip had now done the work which he had been sent to do.
+"And when they were come up out of the water, the Spirit of
+the Lord caught away Philip," who was thus conveyed in some
+miraculous way to a place called Azotus, "so that the eunuch saw
+him no more: and he went on his way rejoicing," that he had
+been instructed in the Gospel, and admitted into the Church of
+Christ by Baptism. This Ethiopian officer was a true convert, and
+no doubt his future life proved him to be so.</p>
+
+<p>Philip mean time found himself in a miraculous manner at
+Azotus, and from thence journeyed northward, and "preached in
+all the cities, till he came to Cæsarea," where his home was.</p>
+
+<p>The next event recorded in the Book of Acts, is the wonderful
+conversion of Saul, who was suddenly, by the mercy of the
+Lord, changed from being an enemy to all the followers of Jesus,
+into a true believer, and an active and zealous preacher of the
+truth as it is in Jesus.</p>
+
+<p>We have already heard of Saul as a persecutor, making havoc
+of the Church at Jerusalem, after the death of Stephen. We now
+learn from the Book of Acts, that, "breathing out threatenings
+and slaughter against the disciples of the Lord," he "went unto
+the High Priest, and desired of him letters to Damascus to the
+synagogues," giving him authority "that if he found any of this
+way," any believers in Jesus, "whether they were men or women,
+he might bring them bound unto Jerusalem." The High Priest
+was no doubt too glad to give this power to one who would
+execute it zealously; and Saul set out on his journey, which
+turned out very differently from what he expected and intended.</p>
+
+<p>For when "he came near Damascus, suddenly there shined
+round about him a light from heaven: and he fell to the earth,
+and heard a voice saying unto him, Saul, Saul, why persecutest<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span>
+thou me?" Saul's answer to this question, shows that he was
+even now convinced that the voice was none other than the voice
+of God; for he said, "Who art thou, Lord? And the Lord said,
+I am Jesus, whom thou persecutest: it is hard for thee to kick
+against the pricks." This seems to have been a Jewish expression,
+meaning that it was useless for any persons to resist an
+authority and power, which they could have no hope of overcoming,
+for that they would only hurt and injure themselves;
+just as any person kicking against thorns, would tear and
+injure himself, instead of harming the thorns. Saul's heart
+was indeed touched and changed by the Holy Spirit, and willing
+to obey the commands of Him whose followers he had so
+cruelly persecuted; "he trembling and astonished said, Lord,
+what wilt thou have me to do? And the Lord said unto him,
+Arise, and go into the city, and it shall be told thee what thou
+must do." "And Saul arose from the earth; and when his eyes
+were opened, he saw no man": the excessive brightness of the
+vision he had seen, had deprived him of his sight, and he arose
+from the earth blind and helpless. "And the men which journeyed
+with him stood speechless, hearing a voice, but seeing no man."
+They had heard and seen something of what Saul had done;
+enough to make them unable to speak from astonishment and
+awe: they had heard a voice, but did not understand the words
+spoken, and seeing no man, they were perplexed as to whence the
+voice came. Now, however, seeing their master was blind, "they
+led him by the hand, and brought him into Damascus. And he
+was three days without sight, and neither did eat nor drink."
+We can well imagine how Saul passed these three days in
+meditation and earnest prayer to the Lord, who had so mercifully
+called him to be a true believer. His continued blindness
+did not shake his faith, or lessen his love; on the contrary, they
+increased more and more; and soon he had his reward, for the
+Lord showed him in a vision that his sight should be restored
+to him. There was residing in Damascus at this time a certain
+disciple, one of the believers in Jesus, "named Ananias: and to
+him said the Lord in a vision, Ananias. And he said, Behold, I
+am here, Lord,"&mdash;which meant, Here I am, ready to obey Thee,
+and do whatever Thou shalt bid me do. "And the Lord said
+unto him, Arise and go into the street which is called Straight,
+and inquire in the house of Judas for one called Saul, of Tarsus:
+for, behold, he prayeth, and hath seen in a vision a man named<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span>
+Ananias coming in, and putting his hand on him, that he might
+receive his sight." This direction rather startled Ananias, who
+well knew Saul of Tarsus to be the bitter enemy of Jesus Christ,
+and of all who believed in Him: therefore, "Ananias answered,
+Lord, I have heard by many of this man, how much evil he hath
+done to thy saints at Jerusalem: and here he hath authority from
+the Chief Priests to bind all that call upon thy name." But the
+Lord forbade Ananias to make any further objections, since it
+was his duty simply to believe and obey; and He said unto him,
+"Go thy way," do as I command thee. At the same time, the
+Lord in His mercy encouraged Ananias, by making known His
+purpose concerning Saul; saying, "for he is a chosen vessel unto
+me (that is, a messenger), to bear my name," or to bear witness of
+the things belonging unto God, "before the Gentiles, and kings,
+and the Children of Israel: for I will shew him how great
+things he must suffer for my name's sake."</p>
+
+<p>Ananias hesitated no longer, but went to the house pointed
+out to him, "and putting his hands on him, said, Brother Saul,
+receive thy sight: and he received sight forthwith, and arose, and
+was baptized." After this, Saul at once joined the Church, or
+company of believers at Damascus, and "straightway he preached
+Christ in the synagogues, that he is the Son of God." All that
+heard him preach were greatly amazed, knowing with what a very
+different purpose Saul had come to Damascus. From other parts
+of Scripture we learn, that Saul did not at this time stay long in
+Damascus, but went away into Arabia, where he stayed quietly
+for three years; no doubt studying the Scriptures, and preparing
+for the great work he was to do amongst the Gentiles. After
+that, he returned to Damascus, about Anno Domini 38; that is,
+thirty-eight years from the year in which Jesus Christ was born.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VII_SAUL_JOINS_THE_CHURCH_AT" id="Chapter_VII_SAUL_JOINS_THE_CHURCH_AT"></a><span class="smcap">Chapter VII.</span>&mdash;SAUL JOINS THE CHURCH AT
+JERUSALEM.</h2>
+
+<p class="noindent"><span class="smcap">Syria</span>, of which Damascus was the capital, had become a Roman
+province about sixty-three years before the birth of Christ.
+Whilst Saul was in Arabia, Aretas, the king of that country, went
+into the land of Judæa, to fight against Herod Antipas, who had
+married the daughter of Aretas, and then treated her very ill.<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span>
+Herod was defeated in a battle, and then he applied for help to
+the Emperor Tiberius, as supreme ruler of Judæa. Tiberius
+commanded his general Vitellius to chastise Aretas for his attack
+upon Herod, and bring him to Rome, alive or dead. Whilst
+Vitellius was at Jerusalem preparing to execute this order,
+Tiberius died; and Vitellius marched his army into winter
+quarters. Aretas took advantage of this, and attacked the city
+of Damascus, which he took, and kept possession of for some
+time. Saul, as has been said, returned to Damascus whilst
+Aretas still held possession of it. By his preaching, he confounded
+the Jews which were at Damascus; for strengthened more and
+more by the Holy Spirit, he spake of Jesus of Nazareth, "proving
+that this is very Christ." Not knowing how to answer him,
+and fearing the effect of such preaching, the Jews, after many
+days were fulfilled, "took counsel to kill him." From another
+part of Scripture we learn, that the governor set over the city
+of Damascus by Aretas, took part with the Jews, and caused the
+gates to be watched night and day, to kill Saul, should he
+attempt to leave the city, before the Jews had accomplished their
+purpose. But all these plots were, by the mercy of God, made
+known in some way to Saul. The disciples of course knew that
+the Lord could work a miracle, to save one who was chosen to be
+a preacher of the Gospel; but they also knew that it is the duty
+of man in all cases, to take proper means for his own safety:
+and trusting that the Lord would bless their efforts, "they took
+him by night, and let him down by the wall in a basket." Saul
+being thus outside the walls, without passing through the gates,
+journeyed on to Jerusalem.</p>
+
+<p>At that time, people living in one city, knew very little of
+what was going on in others at a distance; and the war between
+Herod and Aretas, would naturally have cut off even the usual
+communication between Jerusalem and Damascus. If the Chief
+Priests and other members of the Sanhedrim, had heard any
+rumour of Saul's wonderful conversion, they would of course try
+to keep such a matter secret. These things account for the fact,
+that the Apostles in Jerusalem had never heard of the change
+that had taken place in Saul, whom they remembered as consenting
+to the death of Stephen, and then going to Damascus to persecute
+the believers. Three years had now passed since that time, and
+the Apostles probably thought that during that period, Saul had been
+actively employed in trying to prevent the spreading of the Gospel.</p><p><span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span></p>
+
+<p>"And when Saul was come to Jerusalem, he assayed (or
+attempted) to join himself to the disciples: but they were all
+afraid of him, and believed not that he was a disciple." Barnabas,
+however, in some way had become acquainted with the circumstances
+concerning Saul: he therefore "took him, and brought
+him to the Apostles, and declared unto them how he had seen
+the Lord in the way, and that he had spoken to him, and how he
+had preached boldly at Damascus in the name of Jesus." This
+was sufficient; on the testimony of Barnabas, the Apostles gladly
+received Saul as a fellow labourer, and from that time "he was
+with them coming in and going out at Jerusalem. And he spake
+boldly in the name of the Lord Jesus," especially endeavouring
+to convince the Grecians, or foreign Jews. But instead of listening
+to Saul, "they went about to slay him"; which, when the
+"brethren knew, they brought him down to Cæsarea, and sent
+him forth to Tarsus," his native place in Cilicia. The removal
+of Saul at this time, seems to have had a good effect; for we read,
+"then had the churches rest throughout all Judæa and Galilee
+and Samaria, and were edified; and walking in the fear of the
+Lord, and in the comfort of the Holy Ghost, were multiplied."</p>
+
+<p>Leaving the history of Saul for awhile, the Book of Acts
+gives us some account of Peter's labours: he went from place to
+place, spreading the knowledge of the Gospel everywhere. At
+Lydda, a very large village not far from Joppa, "he found a certain
+man named Æneas, which had kept his bed eight years, and was
+sick of the palsy. And Peter said unto him, Æneas, Jesus
+Christ maketh thee whole: arise, and make thy bed. And he
+arose immediately," the palsy leaving him and his strength
+returning, as Peter spake these words.</p>
+
+<p>The news of what had happened at Lydda soon reached
+Joppa; and the disciples who dwelt there, sent unto Peter,
+desiring that he would not delay to come to them. The cause of
+their sending for the Apostle, was the death of a certain disciple,
+a woman "named Tabitha, which by interpretation is called
+Dorcas: this woman was full of good works and almsdeeds which
+she did": her kindness and charity had made her to be loved
+by all, and her death therefore caused great grief to those who
+had benefited by her kindness. Peter obeyed the summons of
+the messengers; he "arose and went with them. When he was
+come" to Joppa, "they brought him into the upper chamber,"
+where they had laid the body: "and all the widows stood by,<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span>
+weeping, and shewing the coats and garments which Dorcas
+made, while she was with them." But Peter put them all out of
+the chamber, and then "kneeled down, and prayed." After this,
+turning to the body, he said, "Tabitha, arise. And she opened her
+eyes: and when she saw Peter, she sat up. And he gave her his
+hand, and lifted her up, and when he had called the saints and
+widows, presented her alive. And it was known throughout all
+Joppa; and many believed in the Lord," in Whose name, and by
+Whose power, Peter had worked this great miracle.</p>
+
+<p>It has been said of this Tabitha, that "by interpretation her
+name was Dorcas." This good woman was a <i>Grecian</i>, or foreign
+Jewess, and as such, her name was Tabitha, which means an
+"antelope"&mdash;a very graceful animal of the deer kind, having very
+beautiful eyes. It was a common practice amongst the Arabs, and
+other nations of Asia, to give to female children the names of
+such animals as were particularly admired. The Jews, instead
+of calling Tabitha by what was <i>to them &amp; foreign</i> name, called her
+Dorcas; because that word, in their language, meant antelope.
+Therefore, Dorcas was the Jewish interpretation of Tabitha.</p>
+
+<p>Peter did not leave Joppa again immediately after the
+restoration of Dorcas; on the contrary, "he tarried many days in
+Joppa, with one Simon a tanner."</p>
+
+<p>The Gospel had by this time been preached freely to the Jews
+in Jerusalem, and throughout Judæa, Samaria, and Galilee; and
+the time was now come for it to be preached to the Gentiles also.
+Peter was accordingly chosen by God to begin this work, about
+<span class="smcap">a.d.</span> 40. We are told, "There was a certain man in Cæsarea
+called Cornelius, a centurion of the band called the Italian band,
+a devout man, and one that feared God with all his house, which
+gave much alms to the people, and prayed to God alway." The
+Italian band, was a company of a thousand Roman soldiers, acting
+probably as a guard to the Roman governor of Judæa, whose
+usual residence was at Cæsarea, a city of great importance.</p>
+
+<p>Cornelius was one of the centurions, or captains, of the
+Italian band: he was a Gentile, who had already given up
+idolatry, and become a sincere worshipper of the God of Israel:
+but as he had not observed all the forms and ceremonies required
+by the Law, the Jews did not look upon him as one of themselves.
+Such persons were called "Proselytes of the Gate"; and although
+they were allowed to dwell among the Jews, they were looked
+upon as unclean.</p><p><span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span></p>
+
+<p>Cornelius had brought all his household to worship the One
+True God: he was constant in prayer; and he showed his love
+for God, by charity to man for His sake.</p>
+
+<p>Such a devout man was well pleasing to the Lord, Who now
+called him to a "knowledge of the truth as it is in Jesus."
+Cornelius being engaged in prayer about the ninth hour of the
+day, one of the times especially appointed for prayer in the
+temple, saw in a vision an angel of God, who told him that by
+his prayers and his alms (signs of faith and obedience), he had
+found favour with God. The angel then bade him send to Joppa
+for Simon Peter, saying also, "he shall tell thee what thou
+oughtest to do." We may be sure that Cornelius received this
+divine message with joy and thankfulness, and he immediately
+sent "two of his household servants, and a devout soldier of them
+that waited on him continually"&mdash;men upon whom he could
+thoroughly depend, to Joppa, to fetch Peter. On the morrow, as
+these messengers drew near to Joppa, the Lord, by means of a
+vision, prepared Peter to receive them. About the sixth hour
+Peter went up upon the house-top to pray, where he would be quiet
+and undisturbed. "And he became very hungry, and would
+have eaten: but while they made ready, he fell into a trance,"
+or kind of fainting fit. In this state he had a vision; and "saw
+heaven opened, and a certain vessel descending unto him, as it
+had been a great sheet, knit (or fastened together) at the four
+corners, and let down to the earth." In this vessel, which is
+compared to a large sheet, were "all manner of four-footed beasts
+of the earth, and wild beasts, and creeping things, and fowls of
+the air"&mdash;many of these creatures being unclean, according to the
+Jewish Law. "And there came a voice to him, Rise, Peter; kill
+and eat. But Peter said, Not so, Lord; for I have never eaten
+anything that is common or unclean. And the voice spake unto
+him again the second time, What God hath cleansed, that call
+not thou common. This was done thrice: and the vessel was
+received up again into heaven." Although Peter was a true
+follower of Jesus Christ, he had not yet got over his Jewish
+prejudices; but like the rest of his countrymen, looked upon the
+Gentiles as unclean, and thought that it was as great a sin for a
+Jew to keep company with a Gentile, as it would be for him
+to eat any of the unclean animals, which the Lord forbade him to
+touch. The vision now sent to Peter, plainly showed him that
+Jesus did not wish his followers to observe any longer the<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span>
+ceremonial Law; and above all, that in preaching the Gospel, no
+distinction was to be made between Jew and Gentile. No man
+was to be looked upon as unclean, since it was the Will of God
+that <i>all</i> should come to the knowledge of the truth, and be joined
+together in one body, the Church.</p>
+
+<p>This vision greatly astonished Peter, and perplexed him: but
+while he "doubted in himself what this vision which he had seen
+should mean," the whole matter was made plain to him. By this
+time "the men which were sent from Cornelius" had reached
+Joppa, and having made inquiry for the house of Simon the
+tanner, they now "stood before the gate, and called, and asked
+whether Simon, which was surnamed Peter, were lodged there:"
+and "while Peter thought on the vision," trying to discover what
+it might mean, "the Spirit said unto him, Behold, three men
+seek thee. Arise therefore, and get thee down," to hear wherefore
+they are come, and "go with them," as they will ask thee,
+"doubting nothing"&mdash;having no doubts or fears upon the subject,
+but feeling sure that you are doing right by going with them,&mdash;"for
+I have sent them."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VIII_PETER_AND_CORNELIUS" id="Chapter_VIII_PETER_AND_CORNELIUS"></a><span class="smcap">Chapter VIII.</span>&mdash;PETER AND CORNELIUS.</h2>
+
+<p class="noindent"><span class="smcap">Having</span> received the direct commands of God by the Holy Spirit,
+"Peter" at once "went down to the men which were sent unto
+him from Cornelius; and said, Behold, I am he whom you seek;
+what is the cause wherefore ye are come? And they said,
+Cornelius the centurion, a just man, and one that feareth God,
+and of good report among all the nation of the Jews, was warned
+from God by an holy angel to send for thee into his house, and
+to hear words of thee. Then called he them in, and lodged them.
+And on the morrow Peter went away with them, and certain
+brethren from Joppa accompanied him. And the morrow after
+they entered into Cæsarea." Cornelius, knowing at about what
+time his messengers might be expected back, had called his friends
+together to receive Peter, whom he was anxiously expecting to
+come with his servants. "And Cornelius waited for them, and
+had called together his kinsmen and near friends. And as Peter
+was coming in, Cornelius met him, and fell down at his feet, and
+worshipped him." Thus did the centurion show his joy and<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span>
+gratitude after the manner of the Gentiles, who often did pay to
+their fellow creatures that degree of reverence and worship due
+to God alone; and Cornelius, looking upon Peter as the especial
+servant of God sent to him by the interposition of an angel,
+might naturally on his appearance fall into this error. Peter,
+however, at once checked such an expression of the centurion's
+feeling; teaching him, that the worship due to God must never
+be given to any man under any circumstances; so, when
+Cornelius fell at his feet, "Peter took him up, saving, Stand up;
+I myself also am a man. And as he talked with him, he went in,
+and found many that were come together. And he said unto
+them, Ye know how that it is an unlawful thing for a man that
+is a Jew to keep company or come unto one of another nation;
+but God hath shewed me that I should not call any man common
+or unclean. Therefore came I to you without gainsaying, as soon
+as I was sent for." Having thus given an account of himself,
+Peter very naturally added, "I ask therefore for what intent ye
+have sent for me?" Cornelius at once gave to Peter an account
+of the vision that had been vouchsafed to him, and in consequence
+of which he had sent for him; and added, "and thou hast well
+done that thou art come. Now therefore are we all here present
+before God, to hear all things that are commanded thee of God."</p>
+
+<p>Peter, as a Jew, had been brought up to believe that the
+favour of God was confined to the descendants of Abraham; but
+he now openly expresses his conviction, that no such line of
+separation existed, saying, "Of a truth I perceive that God is no
+respecter of persons: but in every nation he that feareth him, and
+worketh righteousness, is accepted with him:" a doctrine very
+displeasing to the unbelieving Jews, but most comforting to the
+Gentiles, who were no longer shut out from the favour of God,
+now that all distinction between Jew and Gentile was done away
+with by the preaching of the Gospel. Peter then spake to
+Cornelius and his friends of Jesus; of His Life, Death, Resurrection,
+and of the commandment which He had given to His
+Apostles "to preach unto the people, and to testify that it is he
+which was ordained of God to be the Judge of quick and dead;"
+and Peter ended his discourse by repeating the great Gospel
+truth, "that through faith in Jesus all may receive remission or
+pardon of their sins."</p>
+
+<p>Even while Peter was speaking, the Lord gave a signal proof
+that there was indeed, in His sight, no difference between Jew<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span>
+and Gentile, amongst those who believed the Gospel, and became
+followers of Jesus; for "the Holy Ghost fell on all them which
+heard the word," that is, the Gospel as now preached by Peter;
+and the Spirit enabled "them to speak with tongues," that is,
+to speak foreign languages, as in the case of the Apostles on the
+Day of Pentecost: for this instance of mercy they did magnify
+and praise the Lord.</p>
+
+<p>"And they of the circumcision," the Jews who had become
+believers, and had now accompanied Peter from Joppa to
+Cæsarea, "were astonished, because that on the Gentiles also
+was poured out the Holy Ghost," in this plain and unmistakeable
+manner.</p>
+
+<p>"Then answered Peter, Can any man forbid water, that these
+should not be baptized, which have received the Holy Ghost as
+well as we?" Peter justly felt, that these Gentiles, who had so
+evidently been made partakers of "the inward and spiritual
+grace of Baptism," might be safely allowed to receive "the
+outward visible sign." "And he commanded them to be baptized
+in the name of the Lord. Then prayed they him to
+tarry certain days" at Cæsarea, that he might yet further instruct
+them in the doctrines of the Gospel.</p>
+
+<p>Peter no doubt complied with this request, and we may be
+sure that he dwelt on the necessity of holiness in all the followers
+of Jesus, and exhorted his hearers to constant and earnest prayer
+to Him, from Whom come all good gifts, and without Whose
+help man can do no good thing.</p>
+
+<p>"The Apostles and brethren that were in Judæa, heard that
+the Gentiles had also received the word of God," without at the
+same time hearing under what circumstances Peter had gone
+amongst them to preach it.</p>
+
+<p>"And when Peter was come up to Jerusalem, they that
+were of the circumcision,"&mdash;that is, those Jews who, although they
+had become disciples, still thought that the Law of Moses was to
+be obeyed in all its ceremonies, and that the Gospel should be
+preached to Jews only,&mdash;blamed, or "contended with Peter,
+saying, Thou wentest in to men uncircumcised, and didst eat
+with them." Peter, instead of being angry, that he, one of the
+Apostles appointed by Christ, should be thus called to account
+by those whose duty it was to learn of him, quietly "rehearsed
+(or repeated) the matter from the beginning, and expounded it by
+order unto them," beginning with his own vision at Joppa, and<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span>
+ending with the baptism of Cornelius and his friends, in consequence
+of the pouring out of the Holy Ghost upon them; saying,
+in regard to this subject, "Then remembered I the word of the
+Lord, how that he said, John indeed baptized with water; but ye
+shall be baptized with the Holy Ghost. Forasmuch then as God
+gave them the like gift as he did unto us, who believed on the
+Lord Jesus Christ, what was I, that I could withstand God?"</p>
+
+<p>"When they heard these things, they held their peace," ceased
+to blame Peter, seeing that he had only done as God directed
+him: and being now convinced that it was indeed the Will of
+the Lord that the Gospel should be preached to all nations, they
+"glorified God, saying, Then hath God also to the Gentiles
+granted repentance unto life."</p>
+
+<p>All who believe in Jesus Christ themselves, will always rejoice
+when others are brought to do so too: Christians will ever show
+their love for Jesus, by doing all in their power to bring others
+to know and love Him: and whatever else we may be able to do,
+let us always remember to pray for them, and to ask God to let
+"His knowledge cover the earth as the waters cover the sea."</p>
+
+<p>One thing more we should remark, as it teaches us a useful
+lesson in our dealings with our fellow creatures; and that is,
+how often disputes and quarrels would be avoided, if we followed
+Peter's example; and, instead of being angry when we are unjustly
+blamed, were to take it patiently, and then quietly explain all the
+circumstances which have caused the misunderstanding. But
+instead of that, amongst us, whether children or grown-up people,
+if one makes a false accusation, or casts undeserved blame upon
+another, that other too often feels provoked and angry, and
+answers sharply; one sharp cross answer leads to others; and so
+on, until there is a regular quarrel, whereby both parties sin
+against God: and all this might have been prevented by a few
+quiet gentle words of explanation. Let us remember, "that a
+soft answer turneth away wrath," and that the "beginning of
+strife is as when one letteth out water,"&mdash;we cannot tell where it
+will stop.</p>
+
+<p>The Lord bids us live peaceably with all men: let us try to
+do so, striving never to provoke others, nor to be provoked by
+them.</p>
+
+<p>We have seen that, after Stephen's death, most of the disciples
+left Jerusalem, and "they which were scattered abroad upon the
+persecution that arose about Stephen, travelled as far as the<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span>
+country of Phenice," or Ph&#339;nicia, to the N.W. of Judæa, and to
+the isle of Cyprus, and to the town of Antioch in Syria, which
+lay about twelve miles from the sea, having the river Orontes
+running through it. To all these distant parts the disciples
+travelled, "preaching the word to none but unto the Jews only,"
+who happened to be in those different places. "And some of
+them were men of Cyprus and Cyrene, which, when they were
+come to Antioch, spake unto the Grecians," the Jews born in
+foreign lands, preaching the Lord Jesus. The people of Cyprus,
+and of Cyrene on the coast of Africa, spake the Greek language;
+and therefore, could make themselves understood by the Grecians,
+who knew nothing of Hebrew, the language in which the other
+disciples preached. "And the hand of the Lord was with" all
+them that preached; and "a great number believed, and turned
+unto the Lord."</p>
+
+<p>"Then tidings of these things came unto the ears of the
+church which was in Jerusalem: and they sent forth Barnabas,
+that he should go as far as Antioch," to ascertain the truth of
+what the Apostles had heard, and to confirm the faith of those
+who had turned to the Lord. Barnabas was now numbered
+with the Apostles, and exercised like authority; "for he was
+a good man, and full of the Holy Ghost and of faith." When he
+came to Antioch, and had seen how by the grace of God so many
+were truly converted, he "exhorted them all, that with purpose
+of heart they would cleave unto the Lord": that is, that they
+would continue steadfast in the faith, and determine to devote
+themselves entirely, body and soul, heart and mind, to the
+service of the Lord. The preaching of such a man could not fail
+to have its effect; for he was full of the Holy Ghost; and so we
+read that "much people was added unto the Lord."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_IX_PETER_DELIVERED_FROM_PRISON" id="Chapter_IX_PETER_DELIVERED_FROM_PRISON"></a><span class="smcap">Chapter IX.</span>&mdash;PETER DELIVERED FROM PRISON.</h2>
+
+<p class="noindent"><span class="smcap">Barnabas</span>, finding that there was plenty of work to be done at
+Antioch, "departed to Tarsus, for to seek Saul," that he might
+come and help him. "And when he had found him, he brought
+him unto Antioch. And it came to pass that a whole year they
+assembled themselves with the church" (that is, joined in the
+assemblies of the believers), "and taught much people,"&mdash;con<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span>verting,
+we may be sure, Gentiles as well as Jews. Scripture
+tells us here, "And the disciples were called Christians first in
+Antioch." Some people have thought that this name, in which
+we glory, was given to the disciples by their enemies, in scorn
+of them as followers of Christ; but it is far more likely that it
+was given them by Saul and Barnabas, under the direction of the
+Holy Spirit.</p>
+
+<p>Up to this time, the Jewish converts were called amongst
+themselves "disciples," "believers," "saints"; and all together,
+"the Church." Their enemies called them "Nazarenes," "Galileans,"
+or the "men of this way." Now that there were so many
+of them, it was quite necessary that they should be distinguished
+by some peculiar name; and what name could be more appropriate,
+than one which marked them as the followers and disciples
+of Jesus Christ&mdash;believers in the Messiah, the Anointed, through
+Whom alone they, and all mankind, could receive pardon of their
+sins? Let us, whilst we glory in the name of Christians, take
+care that we are not so in name <i>only</i>. All who are joined to
+Christ, or made part of His body the Church, by Baptism, are
+now called Christians. The cross is the sign, or symbol, of the
+Christian faith. In Baptism, the figure of the cross is made on
+the forehead of the person baptized, to signify that he, or she,
+is now entered as a faithful soldier and servant of Christ; and
+that this service is to be continued as long as life lasts.</p>
+
+<p>This shows us what each one of us should be,&mdash;"a faithful
+soldier," fighting against all the enemies of our Lord, which are
+the Devil and his evil angels, our own bad passions and desires,
+and every kind of sin: and "a faithful servant," studying to
+know his Master's Will, that he may do it thoroughly, whatever
+suffering or trouble it may bring upon himself. Let us seriously
+consider whether we are such Christians, really and truly trying
+to serve and please God. If we are <i>not</i>, the name of Christian
+will be of no use to us. Jesus Himself says, "Not every one
+that saith unto me, Lord, Lord, shall enter the kingdom of
+heaven; but he that doeth the will of my Father which is in
+heaven." Let each one of us pray earnestly to God, that for the
+sake of His blessed Son, Jesus Christ, He will give us the help
+of the Holy Spirit, so that we may become true Christians in
+the sight of Him, by Whom all our thoughts, words, and actions
+are known.</p>
+
+<p>In order to understand perfectly all that the Bible tells us,<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span>
+it is necessary to mention a few circumstances connected with
+the history of the Jews, which are not written in the Scriptures,
+but are told us by a man called Josephus, himself a Jew, who
+lived at this time, and has left us an account of all that he saw
+and heard amongst his countrymen. We have already heard that
+Herod the Great, who slew the infants of Bethlehem, had many
+descendants, who all bore the same name, and several of whom
+are spoken of in Scripture. Some account has already been given
+of them. Aristobulus, one of the unfortunate sons of Herod the
+Great and Mariamne, left two sons: one named Herod Agrippa,
+called also the Elder, to distinguish him from his own son, named
+also Herod Agrippa; and another son, also called Herod, who
+became King of Chalcis. Herod Agrippa the Elder lived for
+some years quietly at Rome, as a private person, and was in
+favour with Tiberius, who became Emperor of Rome <span class="smcap">a.d.</span> 14.
+But some persons having accused Herod, whether truly or
+falsely we cannot say, of wishing for the Emperor's death, he
+was put into prison, where he remained until Tiberius died,
+about four years after the Crucifixion of Jesus. Caligula,
+who became Emperor at the death of Tiberius, <span class="smcap">a.d.</span> 37, made
+Herod Agrippa king over Iturea and some neighbouring parts
+of the country.</p>
+
+<p>Pontius Pilate had ceased before this to be Governor, or
+Procurator, of Judæa. A riot, or disturbance, had taken place
+amongst the people of Samaria. Pilate put a stop to it; but he
+afterwards treated the people with such extreme severity, that the
+Roman Emperor deprived him of his government, which he had
+held for about ten years. Pilate was banished to Vienne, a place
+in Gaul (as France was then called), and there he killed himself.</p>
+
+<p>About the same time that Pilate was deprived of his office,
+Herod Antipas was also deprived of his. Herod Antipas, the
+second son of Herod the Great, was the tetrarch, or governor
+of Galilee, who put John the Baptist to death, and who, with his
+men of war, mocked and ill treated our blessed Lord, Who was
+sent to him by Pilate. A few years after the death of Jesus,
+Herod wished to make himself king of Judæa; and he was in
+consequence deprived of his government, and banished into
+Spain, also a Roman province, where he died miserably. So soon
+did punishment fall upon these two bad men, who had sinned
+against the Lord Jesus Christ.</p>
+
+<p>Caligula, who made Herod Agrippa king over some parts of<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span>
+Syria and Palestine, was anxious to be looked upon and treated
+as a god; and of course his heathen subjects did not much care
+whether he were so considered or not. But although the Jews
+had refused to believe in the Messiah, they had, ever since the
+return from the Captivity, a horror of worshipping anything but
+the Lord God Almighty, the God of Abraham. When, therefore,
+Caligula ordered that a gilt statue of himself, as a god, should
+be set up in the temple, all Judæa was filled with horror; and
+for several weeks the people ceased from following their usual
+occupations, and the country towards Mount Carmel was crowded
+with people in mourning. The Roman governor of Syria, charged
+to set up this statue, seeing the distress of the people, kindly
+listened to their entreaties, that he would wait a little before he
+executed this dreadful order. The Jews then applied to Herod
+Agrippa the Elder, who happened to be in Rome; and he, with
+great difficulty, persuaded Caligula not to insist upon setting up
+this statue.</p>
+
+<p>When Claudius became Emperor, <span class="smcap">a.d.</span> 41, he added the provinces
+of Judæa and Samaria to Herod's dominions, so that he
+governed the whole land of Palestine, bearing the title of king.</p>
+
+<p>The trouble that the Jews were in under Caligula, prevented
+their thinking so much of persecuting the Christians; and thus
+the Church of Christ had a little rest, and went on increasing.
+But now that Herod Agrippa had become King of Judæa, it
+was different; for he, seeing the number of Christians increasing
+in a most extraordinary manner, was fearful that they might
+rebel, and refuse to obey him as their king: therefore we read,
+"Now about that time Herod the king stretched forth his hands
+to vex certain of the church. And he killed James the brother
+of John with the sword. And because he saw it pleased the
+Jews, he proceeded further to take Peter also." Herod was
+anxious to gain favour with his Jewish subjects; and there was
+no more certain way of doing so, than by persecuting the Christians.
+Having therefore killed one of the sons of Zebedee, he
+determined to take Peter, who was one of the chief amongst the
+Apostles. "Then were the days of unleavened bread"&mdash;that is,
+the Feast of the Passover was now drawing near; and the preparation
+for that Holy Sacrifice had already begun, by the putting
+away of leaven out of every Jewish house, according to the Law
+of Moses. "And when Herod had apprehended Peter, he put
+him in prison, and delivered him to four quaternions of soldiers<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span>
+to keep him; intending after Easter to bring him forth to the
+people," with the intention, no doubt, of slaying him, as he had
+already slain James. Four soldiers formed a quaternion; four
+quaternions therefore were sixteen men, who were especially
+appointed to guard Peter. "Peter therefore was kept in prison:
+but prayer was made without ceasing of the church unto God for
+him": and the prayers of the saints were more effectual than all
+the precautions taken by Herod.</p>
+
+<p>It was customary with the Romans to fasten a prisoner to his
+keeper by a light chain, which went round the wrist of each;
+thus rendering it impossible for the prisoner to move without
+the knowledge of his keeper. For greater security, Peter was
+thus bound to two of the soldiers.</p>
+
+<p>During the night before the day on which "Herod would
+have brought Peter forth, he was sleeping between two soldiers,
+bound with two chains: and the keepers before the door kept the
+prison. And, behold, the angel of the Lord came upon him, and
+a light shined in the prison: and he smote Peter on the side,"
+(to awaken him,) "and raised him up, saying, Arise up quickly.
+And his chains fell off from his hands," (without disturbing the
+keepers). "And the angel said unto him, Gird thyself, and bind
+on thy sandals. And so he did. And he saith unto him, Cast
+thy garment about thee, and follow me." Peter did as he was
+told; but all this time he was not aware that he was really free,
+but thought he was merely dreaming: he "wist not that it was
+true which was done by the angel; but thought he saw a vision.
+When they were past the first and the second ward," (different
+parts of the prison, without being perceived by any of those who
+kept the doors,) "they came unto the iron gate that leadeth unto
+the city; which opened to them of his own accord: and they
+went out, and passed on through one street; and forthwith the
+angel departed from him." His miraculous work being now
+accomplished, the angel left Peter to go on his own way. The
+departure of his heavenly guide seems to have aroused Peter to
+the reality of what had happened; he no longer thought he had
+seen a vision. "And when Peter was come to himself, he said,
+Now I know of a surety, that the Lord hath sent his angel, and
+hath delivered me out of the hand of Herod, and from all the
+expectation of the people of the Jews. And when he had considered
+the thing, he came to the house of Mary the mother of
+John, whose surname was Mark." This Mark, whose name was<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span>
+also John, was the writer of the Gospel bearing his name: his
+mother was sister to Barnabas, and her house was no doubt a
+place, where the Christian brethren often met for the purpose of
+prayer; and now, although it was not yet daylight, "many were
+gathered together praying." Probably they had spent the night
+in prayer for the deliverance of Peter. "And as Peter knocked
+at the door of the gate, a damsel came to hearken, named Rhoda.
+And when she knew Peter's voice, she opened not the gate for
+gladness, but ran in, and told how Peter stood before the gate."</p>
+
+<p>The faith of the brethren was not strong enough to make
+them at once believe in such a wonderful answer to their prayers.
+They knew that Peter was securely shut up in prison; and so,
+when Rhoda suddenly announced that he was standing at the
+door, they said unto her, "Thou art mad"; thinking that she
+did not know what she was saying: and when she insisted "that
+it was even so," they could not then believe that it really was
+Peter himself, but said, "It is his angel," or spirit. "But Peter
+continued knocking"; thus showing that it was no spirit, but
+a real living being: "and when they had opened the door, they
+were astonished." Peter would not allow them to express their
+astonishment, but "beckoning unto them with the hand to hold
+their peace," (that is, making a sign unto them not to speak,) he
+"declared unto them how the Lord had brought him out of the
+prison." When he had finished the wonderful recital, he said,
+"Go, shew these things unto James, and to the brethren."</p>
+
+<p>Though in many respects all the Apostles were upon an
+equality, it was necessary that some one of them should have
+the particular direction of the affairs of the Church at Jerusalem;
+and James seems to have held this office. The other Apostles
+therefore gave him an account of their labours, and of anything
+remarkable which took place. This James, called "the Less,"
+to distinguish him from James the son of Zebedee, is sometimes
+spoken of as "the Lord's brother," though there is every reason
+to believe that he was not his brother, but the nephew of His
+mother Mary. In those times, such near kinsmen as first cousins&mdash;that
+is, the children of brothers and sisters&mdash;were often called
+brethren. If the mother of Jesus had had any other children,
+it would not have been necessary for our Lord to commend her
+to the care of His beloved disciple John, whom He bade her to
+look upon as a son.</p>
+
+<p>James is always considered as the first Bishop: he was<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span>
+Bishop of the Church in Jerusalem; and he remained in that city,
+whilst the other Apostles travelled from place to place, preaching
+the Gospel to all people. Peter was anxious that James, and all
+the brethren, should know what had happened to him, that they
+might bless God for answering their prayers in such a wonderful
+manner, and that their faith might be strengthened, by seeing
+how able and willing the Lord is to preserve His servants, and
+defend them from all enemies, as long as He has any work for
+them to do upon earth.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_X_SAUL_AND_BARNABAS_CALLED_TO" id="Chapter_X_SAUL_AND_BARNABAS_CALLED_TO"></a><span class="smcap">Chapter X.</span>&mdash;SAUL AND BARNABAS CALLED TO
+PREACH TO THE GENTILES.</h2>
+
+<p class="noindent"><span class="smcap">After</span> giving his message for James, "Peter departed, and went
+unto another place," where Herod's officers would be less likely
+to look for him, than in a house where the Christians were in the
+habit of meeting.</p>
+
+<p>Nor did Peter remain in Jerusalem, where he would at any
+moment be liable to be discovered: what he did is not quite
+certain, but there is good reason to believe that he went to Rome,
+and preached the Gospel to Jews and Gentiles; so as to found,
+or begin, the establishment of a Christian Church in that city.
+It is also believed that Mark went with Peter, and that he then
+wrote his Gospel, for the use of the Christian converts at Rome.</p>
+
+<p>When Herod found that Peter had actually escaped out of
+prison, he caused all the keepers of the prison to be put to death.</p>
+
+<p>After this, he "went down from Judæa to Cæsarea, and there
+abode."</p>
+
+<p>From other writings we learn, that Herod went to Cæsarea at
+this time, for the purpose of celebrating a festival in honour of
+Claudius Cæsar, who had become Emperor of Rome a year or
+two before, in <span class="smcap">a.d.</span> 41. We also learn that the people of Tyre
+and Sidon had in some way or other offended Herod, who was
+intending to make war upon them. The idea of war greatly
+alarmed the inhabitants of Ph&#339;nicia, because they got the chief
+part of their wheat and honey, and other provisions, from the
+land of Judæa; and of course if there were a war, such supplies
+would be stopped, and a famine would be the consequence. We
+read in the Scripture, that "Herod was highly displeased with them
+of Tyre and Sidon: but they came with one accord to him, and,<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span>
+having made Blastus the king's chamberlain their friend, desired
+peace; because their country was nourished by the king's country."
+Herod, at the request of Blastus, consented to receive the messengers
+sent from Tyre and Sidon. "And upon a set day," a day
+appointed for the purpose, "Herod, arrayed in royal apparel, sat
+upon his throne, and made an oration" (or long speech) "unto
+them." What Herod said, we do not know; but Josephus tells us
+that he wore on this occasion a magnificent robe of silver tissue,
+and that the sun shining upon it, made it look so dazzlingly
+bright and beautiful, that the people cried out, Forgive us for
+having only paid honour to you as a mortal king: from this time
+we shall look upon you as being far superior to mortals! Instead
+of reproving them for thus setting up a mortal man as being
+equal to God, Herod was pleased with this speech; but he had
+soon cause to repent of his pride and folly: for before he left the
+theatre, or public building in which such assemblies took place,
+he was seized with most dreadful pains in his stomach, so that in
+his agony he exclaimed, "I whom ye have called a god am now
+going to die a miserable death." The king was then carried to
+his palace, where he died after five days of fearful suffering: a
+warning to all, who allow others to treat them as if they were
+beings superior to their fellow-men.</p>
+
+<p>None of this is told us in the Bible: all that we read on this
+subject in the Book of Acts, is, that Herod "made an oration.
+And the people gave a shout, saying, It is the voice of a god, and
+not of a man. And immediately the angel of the Lord smote him,
+because he gave not God the glory: and he was eaten of worms,
+and gave up the ghost."</p>
+
+<p>Herod died about <span class="smcap">a.d.</span> 44, lamented by the Jews, whose
+favour he had gained by his persecution of the Christians: the
+Roman soldiers, on the contrary, rejoiced at his death, and spake
+against him, which made the Jews very angry. This bad feeling
+now raised between the Roman soldiers and the Jews, was one
+cause of the troubles and disturbances which soon followed: for
+from this time until Jerusalem was destroyed, twenty-six years
+later, the land of Judæa never enjoyed any real rest or quiet.
+How could the blessing of God, which can alone give peace and
+happiness, rest upon a people who had so fearfully sinned against
+God, by their rejection of the Messiah, His Son Jesus Christ.</p>
+
+<p>Herod Agrippa the Elder, of whose death we have just spoken,
+left three children: a son, bearing his own name of Herod Agrippa;<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span>
+and two daughters, Bernice and Drusilla, both mentioned in
+Scripture.</p>
+
+<p>Herod Agrippa the Second, or Younger, was only seventeen
+years old when his father died; and his dominions were therefore
+placed under the care of a Roman governor; but afterwards
+he was allowed to rule over a part of them, and to take
+the title of king: and upon the death of his uncle, Herod
+king of Chalcis, the Emperor Claudius allowed this Herod
+Agrippa to succeed to his kingdom. Nero, who became Emperor
+of Rome, <span class="smcap">a.d.</span> 54, added to the dominions already possessed by
+Herod Agrippa the Second, in the land of Judæa. We shall hear
+of him again in the Book of Acts. Both Drusilla and Bernice
+were bad women: Drusilla married Azizus, king of the Emesians;
+but Felix, a Roman, who afterwards became governor or procurator
+of Judæa, persuaded her to leave her husband, and become
+his wife. Of this Felix we shall hear more by and by, after he
+became the governor of Judæa.</p>
+
+<p>We must now go back to the history of Saul and Barnabas,
+whom we left at Antioch preaching the Gospel, and bringing into
+the Church many converts, who were then called Christians.</p>
+
+<p>Whilst Barnabas and Saul were still at Antioch, preaching
+the Gospel of Jesus, there "came prophets from Jerusalem unto
+Antioch. And there stood up one of them named Agabus, and
+signified (or foretold) by (the direction of) the Spirit that there
+should be great dearth (or famine) throughout all the world:
+which came to pass in the days of Claudius Cæsar," who was
+at that time Emperor of Rome. The word here translated
+"world," sometimes means the Roman Empire, and sometimes
+only the land of Judæa. In this case, it appears to mean
+Judæa only; for the dearth seems to have been confined to
+that country: and Josephus, speaking of this dearth in the
+reign of Claudius, tells us, that large quantities of corn were
+sent up to Jerusalem from the neighbouring provinces, which
+could not have been the case if the dearth had been felt in them
+also. On the announcement of the distress about to come upon
+their brethren in Judæa, "the disciples" at Antioch, "every man
+according to his ability, determined to send relief unto the brethren
+which dwelt in Judæa." By this we learn, that the custom of
+having all things in common had not been followed at Antioch.
+Most probably by this time it had been given up altogether; for
+now that the numbers of Christians had so largely increased on<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span>
+all sides, the plan of having all things in common would be no
+longer desirable, or even practicable. Each Christian of Antioch
+determined then to give what he could for the relief of their
+fellow Christians in Judæa; "which also they did, and sent it to
+the elders by the hands of Barnabas and Saul," who immediately
+set out from Antioch, to take the money thus collected to the
+elders of the Church at Jerusalem. These two Apostles stayed in
+Jerusalem for some months; probably about a year. We learn
+from another part of the Book of Acts, that during this stay at
+Jerusalem, Saul had a very remarkable vision. He was praying
+in the temple, when by the power of God he fell into a trance.
+Whilst he was in this state, his bodily senses suspended as it
+were, and his mind more alive to spiritual things, Jesus Christ
+appeared to him, and said, "Make haste, and get thee quickly
+out of Jerusalem: for they will not receive thy testimony concerning
+me." It surprised Saul to be told that the Jews of Jerusalem
+would not believe him: they knew how he had formerly
+persecuted the Christians, and therefore his change of opinions
+would, he thought, have great weight in convincing them of the
+truth of what he now taught them: therefore he answered, and
+said, "Lord, they know that I imprisoned and beat in every
+synagogue them that believed in thee: and when the blood of thy
+martyr Stephen was shed, I was also standing by, and consenting
+unto his death, and kept the raiment of them that slew him."</p>
+
+<p>To man, these things might seem to make Saul the most fit
+person to convince his countrymen, but not so with God, Who
+had chosen Saul especially to preach the Gospel to the Gentiles.
+In answer to his pleading, therefore, Jesus now gave this positive
+command, "Depart: for I will send thee far hence unto the
+Gentiles." This was enough, and from henceforth Saul became a
+distinguished preacher to the Gentiles. "And Barnabas and Saul
+returned from Jerusalem, when they had fulfilled their ministry,"
+(that is, the work which they came to do,) "and took with them
+John, whose surname was Mark," who had before this accompanied
+Peter to Rome.</p>
+
+<p>Barnabas and Saul therefore went back to Antioch, but they
+did not long remain there.</p>
+
+<p>"Now there were in the church that was at Antioch certain
+prophets and teachers," who joined with Barnabas and Saul in
+preaching the Gospel. "As they ministered to the Lord, and
+fasted, the Holy Ghost said, Separate me Barnabas and Saul for<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span>
+the work whereunto I have called them." In what way the Holy
+Ghost spake, we are not told; but in some way or other the Lord
+made known His Will to His faithful servants, whilst they were
+engaged in the performance of their religious duties. The work
+unto which Barnabas and Saul were now called, was that of
+preaching the Gospel, not to Jews only, or even to Proselytes of
+the Gate, but also to the idolatrous Gentiles, so as to bring them
+to leave their false religion and become Christians. Although the
+appointment of Barnabas and Saul to this work was direct from
+God, yet outward forms were to be observed in dedicating them
+to it, and solemn prayers offered up for their success. In this
+matter, no doubt the prophets and teachers acted by the direction
+of the same Spirit which had bade them separate, or set apart the
+two Apostles for this particular work. "And when they had fasted
+and prayed, and laid their hands on them, they sent them away."</p>
+
+<p>Barnabas and Saul now set out on their first journey, about
+<span class="smcap">a.d.</span> 45. "So they, being sent forth by the Holy Ghost, departed
+unto Seleucia," a port at the mouth of the river Orontes, a little
+to the west of Antioch; "and from thence they sailed to Cyprus.
+And when they were at Salamis," a city in the eastern part of
+the island, "they preached the word of God in the synagogues
+of the Jews"; for though they had a positive commission to
+preach to the Gentiles, they were not to neglect the Jews, but
+preach the Gospel first to them, if they would but listen to it.
+"And they had also John (or Mark) to their minister,"&mdash;to help
+in their ministry or work.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XI_SAULS_NAME_CHANGED_TO_PAUL" id="Chapter_XI_SAULS_NAME_CHANGED_TO_PAUL"></a><span class="smcap">Chapter XI.</span>&mdash;SAUL'S NAME CHANGED TO PAUL.</h2>
+
+<p class="noindent"><span class="smcap">Having</span> preached the Word at Salamis, Barnabas and Saul, with
+Mark, journeyed on, proclaiming their good tidings in every
+village. "And when they had gone through the isle," they came
+unto Paphos, the chief city, situated on the western coast of
+Cyprus. Here the "deputy of the country," that is, the magistrate
+or governor appointed by the Roman Emperor, resided:
+this deputy, whose name was Sergius Paulus, was himself a
+Roman and a heathen; but he was "a prudent man," that is,
+a man of good sense and understanding; therefore, when he
+heard of Barnabas and Saul teaching new and wonderful doctrines,<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span>
+he was anxious to hear and judge for himself as to their truth:
+he therefore "called for Barnabas and Saul, and desired to hear
+the word of God." But Sergius Paulus had with him, as his friend
+and adviser, a Jew, whose name was Bar-jesus: he was also called
+Elymas, because he was looked upon as a sorcerer or magician,
+and the word "Elymas" means something of that sort. This
+man, who pretended to be a prophet, and to have power to work
+miracles, did not at all wish that Christianity should spread; and
+seeing that the Roman governor was inclined to believe what the
+Apostles taught, he contradicted them, "withstood them, seeking
+to turn away the deputy from the faith." For this conduct Saul
+reproved him severely, pronouncing upon him a heavy punishment:
+we read, "Then Saul, (who also is called Paul,) filled with
+the Holy Ghost, set his eyes on him, and said, O full of all
+subtilty and all mischief, thou child of the devil, thou enemy of
+all righteousness, wilt thou not cease to pervert the right ways
+of the Lord? And now, behold, the hand of the Lord is upon
+thee, and thou shalt be blind, not seeing the sun for a season.
+And immediately there fell on him a mist and a darkness; and he
+went about seeking some to lead him by the hand. Then the
+deputy, when he saw what was done, believed, being astonished
+at the doctrine of the Lord." He saw that the Apostles were far
+superior to Elymas, who could not save himself; and he at once
+believed all that they taught, convinced that God was indeed
+with them.</p>
+
+<p>We have read, "then Saul, who also is called Paul"; and we
+find that from this time he is never again spoken of in Scripture
+by the name of Saul. As the Bible does not tell us <i>why</i> his
+name was changed, we cannot be sure; but there are several reasons
+which may have caused the change. First, Sergius Paulus was
+the first idolatrous Gentile mentioned as having become a Christian,
+and it is very probable that the Apostle had the name of
+Paul (which is the same as Paulus) given to him, in remembrance
+of this act of mercy shown to the Gentiles by God. Then,
+again, the Jews, particularly those who like Paul were not born
+in the land of Judæa, often had a Roman as well as a Hebrew
+name given to them; and they called themselves by either,
+according to the custom of the people amongst whom they went.
+Some persons think that the Apostle now chose the name of Paul,
+which means "little" or "weak," instead of that of Saul, meaning
+"beloved" or "desirable." Paul was now humble; he felt that he<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span>
+was weak, and that whatever he might be able to do, could be
+done only by the power of the Holy Ghost, directing and helping
+him. But whatever the cause may be, it is certain that from
+this time he is always called Paul&mdash;a name much more pleasing
+to the Gentiles, amongst whom he was appointed to teach, than
+the Hebrew appellation of Saul. The remaining chapters of the
+Book of Acts give us the account of the Five Journeys made by
+this Apostle, in order to preach the Gospel to the Gentiles: of
+the other Apostles we hear but little. We generally speak of the
+Apostles and Evangelists as <i>St.</i> Peter, <i>St.</i> John, <i>St.</i> Paul, <i>St.</i> Matthew,
+<i>St.</i> Luke, &amp;c. "Saint" means good and holy; and we
+may well call the Apostles so, to distinguish them from other
+men; for they were holy men, inspired and guided in a peculiar
+way by the Holy Ghost, and we should, therefore, speak of them
+and think of them with reverence; remembering, that by their
+preaching and writings, we, and all mankind, have learnt the
+blessed tidings of salvation through Jesus Christ. St. Paul was
+now on his first journey, in company with St. Barnabas; and
+St. Mark was with them. From Paphos they sailed to Perga, in
+Pamphylia, a country in the southern part of Asia Minor. The
+Scripture tells us that here John, or St. Mark as we call him,
+"departing from them, returned to Jerusalem." Why he did
+this, we are not told; but from what we read in other parts of
+Scripture, we are sure that he did wrong. He was a young man,
+and probably he was discouraged by the idea of all the difficulties
+and hardships which the Apostles must meet with. After the
+departure of St. Mark, St. Paul and St. Barnabas travelled northward
+into the province of Pisidia, where there was also a town
+called Antioch, built, like Antioch in Syria, by Seleucus Nicanor,
+who was king of Syria after the death of Alexander the Great.
+Seleucus gave the name of Antioch to these cities, in memory of
+his father Antiochus. When the Apostles came to Antioch in
+Pisidia, they "went into the synagogue on the sabbath day, and
+sat down. And after the reading of the law and of the prophets,
+the rulers of the synagogue sent unto them, saying, Ye men and
+brethren, if ye have any word of exhortation for the people, say
+on." We have already learnt that the Jews were required to set
+up a synagogue, in any place where ten men could meet for public
+worship; and that every synagogue had its rulers: men respectable
+both from age and character, who directed the services, and had
+some authority over other members of the congregation. On the<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span>
+Sabbath morning, two lessons were appointed to be read: one
+out of the Law, or Books of Moses; the other from the writings
+of the Prophets: on week-day mornings, the Law only was read.
+After these Lessons had been read, it was customary for some
+Teacher or Rabbi to preach or speak to the people: and if any
+strange teacher or learned man happened to be present, he was
+often called upon by the rulers of the synagogue, to perform this
+part of the service. Even if the rulers of the synagogue at
+Antioch in Pisidia, knew nothing before this of the Apostles,
+they would see at once that they were Rabbis or Teachers,
+because they "sat down," which was customary for all belonging
+to this class: probably, too, they sat down in the seats expressly
+set apart for the Doctors and Teachers.</p>
+
+<p>Being invited by the rulers of the synagogue to "say on," if
+they had "any word of exhortation for the people," the Apostles
+gladly seized the opportunity of speaking to them of Jesus, and
+exhorting them to believe in Him. "Then Paul stood up, and
+beckoning with his hand," to draw the attention of the congregation,
+"said, Men of Israel, and ye that fear God, give audience,"
+that is, listen to my words. By the "men of Israel," St. Paul
+meant Jews born of Jewish parents, the real descendants of
+Abraham: by "ye that fear God," he meant proselytes from the
+Gentiles who had adopted the Jewish religion, though they were
+not Jews by birth. Both equally needed to be taught the Gospel,
+and St. Paul, calling upon both to listen, spake of the bringing of
+the Children of Israel out of Egypt; of the mercy of God shown
+to them in their wanderings, in spite of all their sins; and of
+their final settlement in the land of Canaan. He then mentioned
+their government by Judges, until, at the wish of the people,
+God gave them a king in the person of Saul, who was succeeded
+by David, a man favoured by the Lord. St. Paul then went on
+to explain that God had, according to His promise, raised up
+from David's seed or descendants, a Saviour in the Lord
+Jesus Christ, to whom John the Baptist had borne testimony;
+but that the Jews and their rulers had put Him to death: thus
+fulfilling the prophecies, though, if they had attended to their
+meaning, they would have understood that Jesus was indeed the
+promised Messiah. St. Paul then proceeded to show that God
+had fulfilled all His promises, as written in the Psalms or
+elsewhere, by raising Jesus from the dead; adding, "Be it known
+unto you therefore, men and brethren, that through this man is<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span>
+preached unto you the forgiveness of sins: and by him all that
+believe are justified from all things, from which ye could not be
+justified by the law of Moses." None could be justified, or
+accounted righteous by the law, because none could keep all its
+commandments and ordinances; but those who believed in Jesus
+as their Saviour, would for His sake, be <i>looked</i> upon as righteous.
+Having thus preached to the congregation the great Gospel truth
+of remission of sins, St. Paul warned his hearers not to disregard
+his words, lest the sentence pronounced by one of their prophets,
+"Behold, ye despisers, and wonder, and perish," should fall
+upon them.</p>
+
+<p>The words of St. Paul made an impression upon some part of
+his hearers; for when the Jews were gone out of the synagogue,
+the Gentiles, that is, the Jewish proselytes from the Gentiles,
+besought that these words might be preached to them again.
+Many of the Jews and religious proselytes also followed Paul and
+Barnabas, when the congregation was broken up, and were
+persuaded by the Apostles to hold fast the blessed truths, which
+by the grace of God they had learnt.</p>
+
+<p>The fame of St. Paul's preaching, mean time, spread rapidly,
+"And the next sabbath day came almost the whole city together
+to hear the word of God. But when the Jews saw the multitudes,
+they were filled with envy," fearing lest the Gospel, which they
+rejected, should be believed by others; and therefore they "spake
+against those things which were spoken by Paul, contradicting
+and blaspheming." Then Paul and Barnabas plainly told these
+Jews, that they had begun by preaching the word of God to
+them, because such was the Will of God; but, as they wilfully
+refused the salvation thus offered to them, they should now, in
+obedience to the same God, turn to the Gentiles, and bring the
+heathens into the Church of Christ, Who was to "be for salvation
+unto the ends of the earth." The Gentiles, the idolatrous Gentiles,
+who now for the first time forsook their idols, as well as those
+who had already turned from idolatry to worship the God of the
+Jews, were very glad when they heard this, "and glorified
+the word of the Lord"; and many of them believed. This made
+the Jews very angry, and they "stirred up the devout and
+honourable women, and the chief men of the city, and raised
+persecution against Paul and Barnabas, and expelled them out of
+their coasts." The devout and honourable women were female
+proselytes of rank, who had great influence over the lower classes<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span>
+in the city. By their false accusations, the unbelieving Jews
+managed to stir up the higher class of citizens and the rulers of
+the city, to persecute the Apostles and drive them out of their
+country. "But they shook off the dust of their feet against
+them, and came unto Iconium," a town to the S.E. of Antioch, in
+the province of Lycaonia. We must remember, that when Jesus
+first gave commandment to His Apostles to go and preach to the
+Jews, He told them that when they left any house or city, where
+the people refused to hear them, they were to shake off the dust
+of their feet, to show that they would have nothing more to do
+with them: just as the Jews, who looked upon the dust of
+heathen lands to be polluted, shook it off their garments, to
+signify that they had nothing to do with such idolaters. But
+the disciples, who were left at Antioch, "were filled with joy,
+and with the Holy Ghost." They rejoiced in the knowledge of
+those blessed truths which they had learnt from the Apostles;
+and the Holy Ghost was abundantly shed upon the members of
+the infant Church at Antioch, encouraging and assisting them to
+increase in faith and righteousness of life.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XII_ST_PAULS_FIRST_APOSTOLIC" id="Chapter_XII_ST_PAULS_FIRST_APOSTOLIC"></a><span class="smcap">Chapter XII.</span>&mdash;ST. PAUL'S FIRST APOSTOLIC
+JOURNEY.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> it came to pass in Iconium, that Paul and Barnabas went
+both together into the synagogue of the Jews, and so spake, that
+a great multitude of the Jews and also of the Greeks believed.
+But the unbelieving Jews stirred up the Gentiles, and made their
+minds evil affected against the brethren." Still the Apostles
+abode there for a long time, speaking boldly; the Lord bearing
+testimony to the truth of what they taught, by the miracles He
+enabled them to work.</p>
+
+<p>"But the multitude of the city was divided: and part held
+with the Jews, and part with the Apostles." The result was,
+that the Apostles were in danger of being stoned, by the joint
+attack of the heathens, and the Jews and their rulers. But being
+aware of their danger, "they fled unto Lystra," a town to the
+S.E. of Iconium, "and there they preached the Gospel."</p>
+
+<p>At Lystra there was a certain man who had been lame from
+his birth, and had never walked, being "impotent in his feet."<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span>
+"The same heard Paul speak," and believed. Paul, "perceiving
+that he had faith to be healed, said with a loud voice,
+Stand upright on thy feet." The people, seeing such a wonderful
+cure effected at the bidding of the Apostle, immediately thought
+that he and Barnabas were two of their imaginary gods; and
+cried out, "The gods are come down to us in the likeness of
+men. And they called Barnabas, Jupiter," who was their chief
+god; "and Paul, Mercurius, because he was the chief speaker."
+Mercurius, or as we call him Mercury, was the god of eloquence;
+supposed to enable people to speak well: he was considered to be
+a constant attendant upon Jupiter. "Then the priest of Jupiter,
+brought oxen and garlands unto the gates, and would have done
+sacrifice with the people," to the gods whom they supposed had
+honoured them with a visit. Oxen and bulls were sacrificed to
+Jupiter; garlands of flowers were placed on their heads, and the
+priests also wore garlands. Every heathen city was placed
+under the protection of some particular deity, called its tutelary
+god; whose temple or statue was set up before the city gate.
+The tutelary god of Lystra was Jupiter, the statue of "which was
+before the city."</p>
+
+<p>The Apostles were dreadfully distressed at the idea of such
+things being done in their honour; and "they rent their clothes,
+and ran in among the people, crying out, and saying, Sirs, why
+do ye these things? We also are men of like passions with you";
+and then they went on to tell them, that they were come on
+purpose to teach all people to give up worshipping idols and
+believing in vain gods, and to turn instead to the One only God,
+who made all things, and caused the fruits of the earth to grow
+for the food of man; and Who, though in times past he had
+suffered all nations to walk in their own ways, had now sent His
+messengers, the Apostles, to teach men better things.</p>
+
+<p>With difficulty the Apostles prevented the people from
+doing sacrifice unto them.</p>
+
+<p>These people, who had been ready to worship the Apostles as
+gods, were soon led into a contrary extreme: for certain Jews
+came from Antioch and Iconium, who probably told the people
+of Lystra, that Paul and Barnabas were only magicians and
+sorcerers; and that though they had by their wicked arts healed
+one cripple, they were just as likely to do harm to their fellow
+creatures as good. These men, "persuaded the people, and,
+having stoned Paul, drew him out of the city, supposing he had<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span>
+been dead. Howbeit, as the disciples stood round about him, he
+rose up, and came into the city." The Lord had work for him to
+do, and now restored him to life. What had now happened, was
+a warning to Paul to remain no longer at Lystra; "and the next
+day he departed with Barnabas to Derbe," another city of
+Lycaonia, not far from Lystra. "And when they had preached
+the gospel to that city, and had taught many," they, trusting in
+the protection of God, went again to Lystra, and to Iconium, and
+Antioch, to strengthen the faith of those whom they had already
+converted to Christianity; "confirming the souls of the disciples,
+and exhorting them to continue in the faith"; and showing
+them that those who would enter into the kingdom of heaven,
+must expect many troubles upon earth. The Apostles then
+appointed elders to look after and direct the affairs of every
+Church, or body of Christians in those towns, and with prayer
+and fasting, they commended them to the protection and blessing
+of "the Lord, on whom they believed."</p>
+
+<p>St. Paul and his company then journeyed through Pisidia
+and Pamphylia: "and when they had preached the word in
+Perga," the chief city in Pamphylia, "they went down into
+Attalia," a sea-port to the S. W. of Perga, "and thence sailed to
+Antioch," in Syria. This ended St. Paul's first Apostolic Journey,
+which had occupied rather more than one year. At Antioch they
+had been appointed to their work; and the protection and grace
+of God had been prayed for to enable them to perform it. They
+had now accomplished their work, and therefore they "gathered
+the church together," and told all that they had done, or rather
+"all that God had done with them, and how he had opened the
+door of faith unto the Gentiles"&mdash;that is, how, by their preaching,
+God had given to the idolatrous Gentiles an opportunity of
+becoming true believers, and members of the Church,&mdash;an
+opportunity of which great numbers had gladly taken advantage.</p>
+
+<p>No doubt all the believers in Antioch rejoiced greatly when
+they heard of the success which had attended the Apostles'
+preaching; for all who know and love God themselves, are
+anxious that others should do so also.</p>
+
+<p>St. Paul and St. Barnabas abode for some time with the
+disciples at Antioch: probably for about two years. Towards
+the end of this period, the Christians at Antioch were disturbed
+by the mistaken teaching of certain men who came down from
+Judæa. These men, who were Jews, had belonged to the sect of<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span>
+the Pharisees, and though now converted to be Christians, they
+could not yet believe that all the ceremonial part of the Law of
+Moses was to be entirely done away with: therefore, when they
+were come to Antioch, they "taught the brethren, and said,
+Except ye be circumcised after the manner of Moses, ye cannot
+be saved."</p>
+
+<p>Such teaching, so very different from that of the Apostles,
+caused great distress in Antioch, where most of the believers had
+either been proselytes of the gate, only worshipping the Lord
+God of Israel, but not observing any of the ceremonies commanded
+by the Law of Moses; or else idolaters, until they became
+Christians. All these converts had been truly taught by St.
+Paul and St. Barnabas, that if they believed in Jesus so as to
+obey His word, that was quite sufficient; and that they would be
+as acceptable in the sight of God, as if they had been Jews from
+their birth, keeping the whole Law perfectly. The Christians of
+Antioch therefore might well be frightened and distressed, at
+being now told that they could not obtain the salvation promised
+by the Gospel, unless they kept all the ordinances of the Mosaic
+Law: in short, that if they wished to be saved, they must be
+Jews as well as Christians. The Apostles of course opposed these
+Jewish teachers, and tried to convince them that the Gospel was
+all-sufficient; and that Christ's disciples had but to follow their
+Master's teaching. They do not seem, however, to have succeeded,
+and the perplexity of the Christians continued. "When therefore
+Paul and Barnabas had no small dissension and disputation
+with them, they determined that Paul and Barnabas, and
+certain other of them, should go up to Jerusalem unto the
+Apostles and elders about this question"&mdash;that is, to ask James
+and the elders of their Church, to decide, whether the Jewish
+teachers or the Apostles were to be believed.</p>
+
+<p>Just before this time, we learn from other histories, that
+there had been great troubles amongst the Jews in Judæa.
+A famine had afflicted the country,&mdash;probably that which Agabus
+had foretold. This had been followed by riots. In the year
+48 (<span class="smcap">a.d.</span>), a Roman soldier, who cared nothing for the religion of
+the Jews, and did not look upon the temple as a holy place,
+profaned it in some way, and thus made the Jews very angry.
+A great tumult was immediately raised, and several thousand
+Jews were crushed or trampled to death, in the narrow ways
+leading to the temple; and other disturbances followed.</p><p><span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span></p>
+
+<p>These things are not mentioned in the Bible, but it is well to
+note them, as they show us how the punishment of the Jews as
+a nation, was continually felt, from the time when they filled up
+the measure of their guilt, by crucifying their Messiah.</p>
+
+<p>It was in the year 49 (<span class="smcap">a.d.</span>), that St. Paul and St. Barnabas
+left Antioch for Jerusalem, in order to consult the Church there,
+as to the necessity of keeping the Law of Moses.</p>
+
+<p>We read in the Book of Acts, that "being brought on their
+way by the church, they passed through Phenice and Samaria,
+declaring the conversion of the Gentiles: and they caused great
+joy unto all the brethren. And when they were come to
+Jerusalem, they were received of the church, and of the Apostles
+and elders, and they declared all things that God had done with
+them. But there rose up certain of the sect of the Pharisees
+which believed, saying, That it was needful to circumcise them,
+and to command them to keep the law of Moses." This last
+passage is not very clearly put: the last verse is what the
+Apostles <i>said</i> as to the reason of their coming to Jerusalem.</p>
+
+<p>The meaning of the whole passage is, that St. Paul and
+St. Barnabas explained to the Church all that it had pleased
+God to do by means of their preaching, and how great numbers
+of the Gentiles had become Christians, and were serving God
+faithfully: but that certain of the sect of the Pharisees which
+believed, had disturbed them by saying, that it was needful that
+they should be circumcised like the Jews, and keep all the
+ceremonies and ordinances commanded by the Law of Moses.</p>
+
+<p>James and the other elders of the Church, having heard all
+that St. Paul and St. Barnabas had to say, saw that it was very
+necessary to settle a question, which was of the greatest importance
+to the converts from the Gentiles. And they "came
+together for to consider of this matter," and decide upon what
+message should be sent back to Antioch.</p>
+
+<p>When the Apostles and elders of the Church began to talk
+over the matter, there was much difference of opinion amongst
+the brethren: some being inclined to agree with the Pharisees,
+that the Law of Moses ought to be observed; others thinking
+that the Gospel was to be <i>instead</i> of the Law, and not
+added to it.</p>
+
+<p>This gave rise to a great deal of discussion and argument;
+each side advancing their own opinions, and trying to persuade
+the other party to agree with them. This went on for some time,<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span>
+till at last, St. Peter, who was present, stood up, and gave his
+opinion upon the matter.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XIII_DECISION_OF_THE_CHURCH_AS_TO" id="Chapter_XIII_DECISION_OF_THE_CHURCH_AS_TO"></a><span class="smcap">Chapter XIII.</span>&mdash;DECISION OF THE CHURCH AS TO
+OBSERVING THE MOSAICAL LAW.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> when there had been much disputing, Peter rose up, and,"
+alluding to the affair of Cornelius, "said unto them, Men and
+brethren, ye know how that a good while ago God made choice
+among us, that the Gentiles by my mouth should hear the word
+of the gospel, and believe." He then reminded them, that the
+Holy Ghost had been visibly poured out upon those Gentile
+converts, showing that in the eyes of Him Who seeth the heart,
+they were as acceptable as the Jewish converts; and that therefore
+it could not be necessary for them to observe the ceremonial
+part of the Law, which Jesus came to do away with. The Jews
+themselves had never kept the Law so perfectly as to deserve the
+favour of God; and now that Jesus had delivered them from
+the observance of that Law, why should the Gentiles be required
+to observe it. "Now therefore," Peter asks, "why tempt ye
+God," why provoke ye Him to anger in opposing His Will,
+"to put a yoke upon the neck of the disciples, which neither
+our fathers nor we were able to bear? But we believe that
+through the grace of the Lord Jesus Christ we shall be saved,
+even as they."</p>
+
+<p>Such words from St. Peter, who was well known to have
+been formerly of a different opinion, could not fail to produce an
+effect upon his hearers, who now listened quietly and patiently
+to what was told them by St. Paul and St. Barnabas. "Then
+all the multitude kept silence, and gave audience to Barnabas
+and Paul, declaring what miracles and wonders God had wrought
+among the Gentiles by them."</p>
+
+<p>When these two Apostles had ended their history, and "held
+their peace," James, the ruler and director of the Church, declared
+it to be his opinion, that it was most certainly the Will of God,
+that the Gentiles should be received into the Christian Church
+<i>without</i> being required to keep the Law, as the Jewish teachers
+had insisted; and that this had been the intention of the Lord
+from the beginning, and had been accordingly foretold by the<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span>
+prophets. "Wherefore," said he, "my sentence is, that we
+trouble not them, which from among the Gentiles are turned
+to God: but that we write unto them, that they abstain from
+pollutions of idols, and from fornication, and from things
+strangled, and from blood. For Moses of old time hath in every
+city them that preach him, being read in the synagogues every
+sabbath day."</p>
+
+<p>This speech of St. James requires a little explanation. The
+Law of Moses required that animals used for food should be
+killed in a particular way; and a Jew was to be considered
+as unclean, if he ate any meat not prepared in this manner. Much
+of the meat eaten by the Gentiles, was the flesh of animals offered
+in sacrifice to their false gods, or idols: to eat of such food
+polluted a Jew,&mdash;that is, made him unclean. Now, an idol was
+in reality nothing, nor did it signify how food was prepared, if
+it was eaten with thankfulness. But at that time there were very
+many Jewish converts who had long kept the Law of Moses, and
+held that to eat of meat offered to idols, or of the flesh of animals
+"strangled," instead of being killed as the Law required, did
+pollute a man, and render him unclean. St. James therefore
+considered, that for the present, it would be better for the
+Gentile converts to abstain from animal food, prepared in a
+different way from what the Jews thought lawful, that they
+might not offend them; and that they might, moreover, show
+that they had given up offering any sacrifices to idols. St. James
+therefore thought it well, in excusing them from most of the
+observances of the Law, to caution the Gentile converts not only
+to keep themselves free from all manner of sin, but also to avoid
+every appearance of idolatry. The reason which St. James gives
+for this decision is, that as the Law of Moses was read every
+Sabbath day, and reverenced by all the Jewish converts, it was
+better not to disregard such ordinances, though in themselves
+they were matters of indifference. What St. James said was
+approved of by the other members of the Church.</p>
+
+<p>"Then pleased it the Apostles and elders, with the whole
+church, to send chosen men of their own company to Antioch
+with Paul and Barnabas; namely, Judas surnamed Barsabas, and
+Silas, chief men among the brethren: and they wrote letters by
+them," bidding the Gentile converts at Antioch not to be troubled
+by the teaching of the Jewish teachers, saying, "For it seemed
+good to the Holy Ghost, and to us, to lay upon you no greater<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span>
+burden than these necessary things; that ye abstain from meats
+offered to idols, and from blood, and from things strangled, and
+from fornication: from which if ye keep yourselves, ye shall do
+well. Fare ye well."</p>
+
+<p>In this letter, St. Paul and St. Barnabas are spoken of as
+"beloved," "men that have hazarded their lives for the name of
+our Lord Jesus Christ": and the Christians of Antioch are told, that
+Judas and Silas have been sent, in order that they might explain
+more fully what had been written on the subject, about which
+St. James and the Church at Jerusalem had been consulted.
+Sending these two brethren was a very wise measure. Had St.
+Paul and St. Barnabas returned alone, the Jewish teachers might
+have raised a question, as to how far they, being interested in
+the matter, could be trusted to deliver any messages correctly;
+but Judas and Silas, having nothing to do with the affair, must
+be regarded as unprejudiced witnesses as to what they had heard
+in Jerusalem.</p>
+
+<p>Judas and Silas are both called Prophets. "The Prophets"
+appear to have been a class of teachers who were inspired to
+foretell future events, as well as to preach the Gospel; but they
+had not so much power and authority as the Apostles. Then,
+again, there were other teachers, who were not Prophets. God
+gave different gifts and powers to different men, according to
+the work He appointed for them to do. It is the same
+now: we have not all the same power, but each one of us
+should try to do <i>all</i> we <i>can</i> to serve God, and do good to our
+fellow creatures.</p>
+
+<p>The letters being written, and delivered to Judas and Silas,
+the Apostles were dismissed, and "came to Antioch: and when
+they had gathered the multitude together, they delivered the
+epistle: which when" the Christian brethren "had read, they
+rejoiced for the consolation" it had given them, in the assurance
+that they were by no means called upon to keep the whole Law
+of Moses.</p>
+
+<p>Judas and Silas made themselves very useful at Antioch; for
+they "exhorted the brethren with many words, and confirmed
+them" in the faith. "And after they had tarried there a space,
+they were let go in peace from the brethren unto the Apostles"
+in Jerusalem. But one only availed himself of this permission:
+for "it pleased Silas to abide there still," and therefore he
+remained in Antioch with St. Paul and St. Barnabas, "teaching<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span>
+and preaching the word of the Lord." Many other teachers
+also helped them; and thus another year passed away.</p>
+
+<p>We next read that, "some days after, Paul said unto Barnabas,
+Let us go again and visit our brethren in every city where
+we have preached the word of the Lord, and see how they do."
+This was a very good thought: another visit from the Apostles
+would be a great comfort to the Christians of Iconium, Lystra,
+Derbe, and other places; and especially to the elders of those
+Churches, who would be glad to have their advice on many
+subjects. St. Barnabas was very willing to go; but now a
+dispute arose, which caused the separation of these two Apostles;
+for "Barnabas determined to take with them Mark," his nephew;
+"but Paul thought not good to take with them" one who had
+left them on their first journey as soon as they landed in Pamphylia;
+"and went not with them to the work," of preaching to
+the Gentiles in Asia Minor.</p>
+
+<p>Differences of opinion will arise amongst the best of men, and
+so far there was nothing wrong in the conduct of the Apostles:
+but, alas! instead of seeking counsel from God, and settling the
+matter peaceably, Scripture tells us that "the contention was so
+sharp between them, that they departed asunder one from the
+other." It is sad to hear of these two holy men parting from
+each other in anger; but it is a warning to us to keep a strict
+watch over all <i>our</i> words, that we may not fall into that strife,
+which is so displeasing in the eyes of God. Let us always
+remember that no dispute or quarrel, can be carried on unless
+both parties give way to sinful feelings. Differences must arise;
+and even if we feel it our duty not to give up our own design, we
+can, by gentleness, forbearance, and self-denial, prevent any "sharp
+contention," even though we may thus be obliged to offend our
+adversary. Where no principle of right is concerned, we should
+give up our own wishes for the sake of "living peaceably with
+all men," as the Gospel enjoins us to do.</p>
+
+<p>St. Paul was afraid to trust St. Mark: he had failed once;
+and perhaps the Apostle was too stern in his condemnation of
+his fault, and too unwilling to believe in his repentance. St.
+Barnabas, on the other hand, from his nearer connexion with
+St. Mark, felt that he might now be trusted; and he was
+probably angry with St. Paul for not also believing this. A
+little calm and quiet talk might perhaps have settled the
+matter; or, at any rate, might have led to an amicable sepa<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span>ration,
+instead of "a sharp contention," which parted them
+asunder.</p>
+
+<p>However it was, this unhappy dispute was overruled for the
+good of the Church; because by going separately, these two
+zealous Apostles could visit many more places than they could
+have done, had they continued to journey together. We must
+remember also, that though these Apostles were for the moment
+angry with each other, these feelings did not last; and, some
+years afterwards, we find St. Mark the companion of St. Paul.</p>
+
+<p>At the time of which we are now speaking, however, "Barnabas
+took Mark, and sailed unto Cyprus." How long he stayed
+there, or where he went afterwards, we are not told; but we may
+be sure that, wherever he went, his words strengthened the faith
+of believers, whilst he laboured to bring fresh converts into the
+Church.</p>
+
+<p>"And Paul chose Silas" to accompany him on his Second
+Apostolic Journey, "and departed, being recommended by the
+brethren unto the grace of God. And he went through Syria
+and" the neighbouring province of "Cilicia, confirming the
+churches." He then went northward into Lycaonia; and at
+either Derbe or Lystra he found a young man, called Timotheus,
+or Timothy, one of the believers, who was well spoken of by other
+Christians in those parts, because they saw that in all things he
+tried to obey Jesus, and follow His example. The mother of
+Timothy was called Eunice, and his grandmother Lois. Both
+these women were Jewesses, but had become Christians many
+years before. Eunice then married the father of Timothy, by
+birth a Greek, but then a proselyte of the gate, worshipping the
+God of Israel, but not observing the Law of Moses. As soon as
+the little Timothy was old enough to learn, his mother Eunice
+had carefully taught him the things of God, and instructed him
+in the faith of Jesus Christ: so that now, by the blessing of God,
+he was a true Christian.</p>
+
+<p>Many children are taught nothing while they are young,
+and know no more of God and Jesus Christ than if they were
+heathens. We must pity and pray for them; and children who
+have the blessing of being early taught these things, should show
+their thankfulness, by trying to <i>learn</i> and <i>do</i> all that the Gospel
+teaches. No teaching can <i>make</i> a child <i>love</i> and <i>serve</i> God; but
+no one can love or serve Him unless they learn how to do so.
+Therefore children should pay the greatest attention to all<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span>
+that is taught from the Bible and Prayer Book, praying to God
+that the Holy Spirit may help them to do whatever they see to
+be right.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XIV_PAUL_AND_SILAS_AT_PHILIPPI" id="Chapter_XIV_PAUL_AND_SILAS_AT_PHILIPPI"></a><span class="smcap">Chapter XIV.</span>&mdash;PAUL AND SILAS AT PHILIPPI.</h2>
+
+<p class="noindent"><span class="smcap">Timothy</span> had paid attention to the teaching of his mother,
+praying for grace to perceive and know what things he ought to
+do; and striving earnestly to fulfil the same: and now, St. Paul,
+seeing that such a young man would be most useful in preaching
+both to Jews and Gentiles, "would have him to go forth with
+him" on his journey: and he "took and circumcised him because
+of the Jews which were in those quarters: for they knew all that
+his father was a Greek."</p>
+
+<p>As the son of a Jewess, Timothy would be supposed to have
+been circumcised; and the Jews, finding that this was not the
+case, and knowing that his father had been a heathen, would
+probably have been unwilling to listen to him; and thus his
+usefulness would have been sadly interfered with. Circumcision,
+in Timothy's case, was <i>unnecessary</i>, but there was nothing <i>wrong</i>
+in it; and therefore, to avoid giving offence to the Jews, St. Paul
+acted as we have heard. Taking Timothy with him, St. Paul now
+continued his journey. "And as they went through the cities, they
+delivered them the decrees for to keep, that were ordained of the
+Apostles and elders which were at Jerusalem," that is, the decrees
+concerning the observance of the Law of Moses by the Gentiles.
+And so were the Churches established in the faith, and increased
+in number daily.</p>
+
+<p>After preaching the Gospel in Phrygia and Galatia, St. Paul
+and his companions would have gone into other parts of Asia
+Minor, but the Spirit of God made it known to them, that they
+were not to do so: they went therefore to Troas, a sea-port quite
+in the northern part of the Archipelago. Here St. Paul's little
+band of followers was increased, for St. Luke joined them; and
+from this time, in relating what happened, St. Luke writes "we"
+and "us," showing that he was one of those concerned in the
+events he describes. Besides writing the Book of Acts, St. Luke
+wrote the Gospel which bears his name. We know nothing of
+St. Luke, except that he was a Jew and a physician: he was<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span>
+probably a native of Antioch, in Syria. St. Luke tells us that, at
+Troas, St. Paul saw in a vision a man of Macedonia, who stood
+and prayed him, saying, "Come over into Macedonia, and help
+us." St. Paul, rightly looking upon this as a call from God,
+immediately embarked on board a ship, and sailing by the island
+of Samothracia, landed at Neapolis, a sea-port of Thracia.
+Macedonia had once been a separate kingdom, but the Romans,
+who had in the Apostles' time got possession of all that country
+called Greece, had divided the whole into two great parts: one of
+these contained Macedonia, Thessaly, and Epirus, but went by the
+name of Macedonia: the other division, called Achaia, contained
+the rest of Greece, including the Peloponnesus.</p>
+
+<p>From Neapolis St. Paul proceeded to Philippi, which was
+"the chief city of that part of Macedonia," and a Roman colony:
+that is, it was peopled or inhabited by the descendants of Romans,
+who had been placed there by Julius Cæesar and by the Emperor
+Augustus. The place had got the name of Philippi long before,
+from Philip then king of Macedonia, who repaired the buildings
+of the city, and added many handsome new ones. Philip was
+the father of Alexander the Great, a famous king, of whom we
+read much in ancient history. Both Philip and Alexander lived
+and died more than 300 years before Jesus Christ was born.</p>
+
+<p>St. Paul and his companions remained some time at Philippi;
+and St. Luke says, "on the sabbath we went out of the city by
+a river side, where prayer was wont to be made; and we sat
+down, and spake unto the women which resorted thither."</p>
+
+<p>Besides the synagogues, or buildings for public worship, the
+Jews had also, in every place where they took up their residence,
+smaller buildings or oratories, to which people might constantly
+resort for the purposes of prayer. These oratories were generally
+built in the fields, or by the side of a stream. To one of these
+oratories, close to the city of Philippi, St. Paul and his companions
+went, that they might speak of the Lord Jesus Christ, to those
+who went there to worship the Lord God of Israel. Amongst their
+first converts was "a certain woman named Lydia," a native of
+the city of Thyatira, in Asia Minor, but resident in Philippi for
+the purposes of trade. Scripture says, she was a "seller of
+purple": what this may mean, we do not exactly know; but it
+probably means, that she sold some fine materials for female
+dress. At any rate, she had become a "proselyte of the gate,"
+and worshipped God: and the Lord "opened her heart," so "that<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span>
+she attended unto the things which were spoken of Paul," with
+a sincere desire to learn; and in consequence became a real
+convert to Christianity, inducing all the members of her family
+to follow her example. "And when she was baptized, and her
+household, she besought us, saying, If ye have judged me to be
+faithful to the Lord, come into my house, and abide there."
+Eager to show her sincerity by <i>doing</i> something for the service
+of God, she now anxiously sought to be of use to the messengers
+of Jesus for their Lord's sake; and entreated them to take up
+their abode in her house.</p>
+
+<p>St. Luke adds, "And she constrained us"&mdash;that is, so urged
+and entreated, as to force them to do as she wished. We now
+read, "And it came to pass, as we went to prayer, a certain
+damsel possessed with a spirit of divination met us, which
+brought her masters much gain by soothsaying."</p>
+
+<p>This damsel seems to have been a slave, who, being possessed
+by an evil spirit, spake in a mysterious way, foretelling future
+events: and as the heathens were great believers in such things,
+many of them consulted this unfortunate girl, and gave her
+money for exercising her powers. This money went to her masters,
+to whom she thus brought much gain. The Lord now chose this
+damsel, to give a proof that He can constrain even evil spirits to
+bear testimony to the truth of Christ's religion; for St. Luke says,
+"The same followed Paul and us, and cried, saying, These men
+are the servants of the most high God, which shew unto us the
+way of salvation."</p>
+
+<p>The damsel at Philippi, though under the influence of the
+evil spirit, was constrained by a higher power to bear evidence
+to the truth of doctrines, calculated to overthrow the empire of
+Satan. "And this did she many days. But Paul, being
+grieved" to see her under the dominion of an evil spirit, "turned,
+and said to the spirit, I command thee in the name of Jesus
+Christ to come out of her. And he came out the same hour":
+thus putting an end to all future soothsaying. "And when her
+masters saw that the hope of their gains was gone," they were
+greatly enraged, and "caught Paul and Silas and drew them into
+the market-place unto the rulers, and brought them to the
+magistrates, saying, These men, being Jews, do exceedingly
+trouble our city, and teach customs, which are not lawful for
+us to receive, neither to observe, being Romans." Such an
+accusation was sure to gain immediate attention from the<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span>
+magistrates, or governors of the city, as the Roman Emperors
+were very severe in any cases of rebellion or opposition, in their
+distant provinces: and though there was at that time no express
+law against Christianity, there was a law requiring all persons to
+worship the gods of the country; and Christianity was, of course,
+opposed to all idolatrous practices. Covetousness, or a sinful
+love of money, is, we are told, the root of much evil: the masters
+of the damsel cared not how much St. Paul preached the Gospel,
+as long as it did not interfere with their gains; but as soon as it
+did, they raised an outcry against the Apostles. Now let us
+remember that covetousness, or an eager desire for our own gain,
+whether of riches, honours, or pleasures, is just as great a sin
+now, as it was when the Scriptures were first written; and let us
+try never to let any thoughts of our own advantage or gain, lead
+us to <i>do</i> or <i>allow</i> what we know to be wrong; or <i>prevent</i> our
+doing what we feel is right. These men succeeded in their
+persecution of Paul and Silas, for "the multitude rose up together
+against them: and the magistrates," without further consideration,
+"rent off their clothes," preparatory to their being scourged,
+"and commanded to beat them. And when they had laid many
+stripes upon them, they cast them into prison, charging the jailor
+to keep them safely." The jailor, having received so special
+a charge, determined to keep it: and therefore "thrust them into
+the inner prison, and made their feet fast in the stocks"&mdash;a
+machine fixed to the floor, having round holes just to go round
+the ancles, so that when it was shut upon them, it was quite
+impossible for the poor prisoners to move. Now imagine the
+sufferings of St. Paul and his companion: bleeding and smarting
+from the severe wounds made by the scourge, and their feet so
+confined, that they could get no ease by any change of posture!
+We might expect to find them lamenting over their terrible
+sufferings, or, at least, praying to God to deliver them. But the
+Scripture tells us, "And at midnight Paul and Silas prayed, and
+sang praises unto God": their faith was great; they rejoiced to
+suffer for the sake of Jesus, and they praised God for all His
+wondrous works: they sang from their hearts with loud voice,
+and the other "prisoners heard them." No doubt such joyful
+songs, from the lips of those whom they knew to be in pain,
+surprised their fellow prisoners, who had soon a greater cause for
+astonishment. The prayers and praises of Paul and Silas went up
+to God: "And suddenly there was a great earthquake, so that the<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span>
+foundations of the prison were shaken: and immediately all the
+doors were opened, and every one's bands were loosed. And the
+keeper of the prison awaking out of his sleep, and seeing the prison
+doors open, he drew out his sword, and would have killed himself,
+supposing that the prisoners had been fled." The jailor knew full
+well, that if the prisoners under his charge had escaped from prison,
+he would surely be put to death by the Roman magistrates; and,
+to avoid the disgrace of such a death, he was about to kill himself.
+Being a heathen, he did not know, as Christians do, that it is
+a fearful sin to put an end to our own lives: and therefore, rather
+than be punished for a fault of which he was not guilty, he
+prepared to kill himself. "But Paul," knowing his intention,
+"cried with a loud voice, saying, Do thyself no harm: for we are
+all here. Then he called for a light, and sprang in, and came
+trembling." Having thus convinced himself that his prisoners
+were indeed still in the prison, the jailor felt at once that the
+Apostles were certainly holy men, the messengers of God. No doubt
+he knew that for preaching the Gospel they had been cast into
+prison, and the wonderful things which he had now seen, convinced
+him that all they had said was true: therefore he "fell down" on
+his knees "before Paul and Silas, and brought them out" of
+prison, "and said, Sirs, what must I do to be saved? And they
+said, Believe on the Lord Jesus Christ, and thou shalt be saved,
+and thy house." What blessed words! and then they doubtless
+explained to him that the faith here spoken of, meant such
+a belief in Jesus, as would lead to repentance for all sin so
+displeasing to Him, and make men strive to do all in their power
+to please Him: for to believe the Gospel, means to do all that the
+Gospel teaches. Such, no doubt, was the Apostles' teaching, as
+"they spake unto him the word of the Lord, and to all that were
+in his house." The jailor showed his gratitude to the Apostles
+by doing all he could for their relief and comfort: for "he took
+them the same hour of the night, and washed their stripes."
+"And when he had brought them into his house, he set meat
+before them, and rejoiced, believing in God with all his house."
+Convinced and truly converted from the errors of idolatry to
+a belief of the truth as it is in Jesus, the jailor of Philippi with
+his family were at once admitted as members of the Christian
+Church; he "was baptized, he and all his, straightway."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span></p>
+
+<h2><a name="Chapter_XV_ST_PAUL_LEAVES_PHILIPPI" id="Chapter_XV_ST_PAUL_LEAVES_PHILIPPI"></a><span class="smcap">Chapter XV.</span>&mdash;ST. PAUL LEAVES PHILIPPI.</h2>
+
+<p class="noindent"><span class="smcap">It</span> would seem that the magistrates of Philippi, upon thinking
+calmly over the matter, felt that they had acted hastily and
+unjustly, in commanding two men to be scourged and put into
+prison, without a trial; for we read, "And when it was day, the
+magistrates sent the serjeants," officers under their command, to
+the jailor, "saying, Let those men go." The keeper of the prison,
+well pleased to receive such an order, told this to Paul, saying,
+"The magistrates have sent to let you go: now therefore depart,
+and go in peace. But Paul said unto" the serjeants who stood
+by, "They have beaten us openly uncondemned, being Romans, and
+have cast us into prison; and now do they thrust us out privily?
+nay verily; but let them come themselves and fetch us out."</p>
+
+<p>Now in order to understand all this, we must remember that
+the Romans, who thought themselves greatly superior to any
+other people in the world, were very jealous of their power
+and privileges as citizens of Rome. Thus, if a Roman citizen
+was ill treated, the Roman Government would severely punish
+any one who had dared to ill treat him. All persons whose
+parents were natives and citizens of Rome, were looked upon as
+<i>free-born</i> citizens; and enjoyed from their birth, all the rights and
+privileges given by the Roman Government to her subjects.</p>
+
+<p>Persons not born of Roman citizens, if they had done good
+service, either by fighting for Rome, or in any other way, were
+often rewarded by receiving the <i>Freedom of the City</i>; that is, by
+being looked upon and treated as Roman citizens, and having an
+equal share in all the privileges and benefits, granted to such
+Romans as <i>were</i> free-born.</p>
+
+<p>St. Paul was not a native of Rome, nor were his parents; for
+they were Jews, settled at Tarsus, in Cilicia: probably some of
+his ancestors, his grandfather or great-grandfather, had served in
+the Roman armies, and been rewarded for some great service, by
+receiving the freedom of the city: after which, all his descendants
+would be looked upon as free-born citizens of Rome.</p>
+
+<p>The Roman Emperors sometimes allowed strangers to <i>buy</i> the
+privileges: the Emperor Claudius did so: and for a large sum of
+money allowed people to have <i>for themselves</i> the privileges of a
+Roman citizen&mdash;a great advantage in those days, as the rulers of<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span>
+every Roman province were bound to protect every Roman citizen
+in it, and not suffer any one to be ill treated. To scourge and
+imprison a Roman citizen, without having first <i>proved</i> him to have
+been guilty of some great crime, was an offence which the Roman
+Government punished most severely; and therefore, we find that
+when the serjeants went back, and "told these words unto the
+magistrates, they feared, when they heard that they were Romans.
+And they came and besought them" not to report the treatment
+they had received, "and brought them out" of prison, "and
+desired (or entreated) them to depart out of the city."</p>
+
+<p>We may be quite sure that St. Paul neither valued nor used
+the privileges of a Roman, further than they could serve to the
+glory of God. In this case, many of the people who had seen him
+and Silas beaten and cast into prison, would naturally think that
+they must have done something wrong: this would prevent the
+people from listening to what they taught. It was necessary,
+therefore, that St. Paul should show clearly that he had <i>not</i>
+deserved any punishment; and that the magistrates themselves
+acknowledged, that they had sinned in treating him in such a
+manner. St. Paul, by his conduct, plainly proved his innocence
+of all offence. "And they went out of the prison, and entered
+into the house of Lydia: and when they had seen the brethren,
+they comforted them, and departed."</p>
+
+<p>Of course the brethren were very sorry to lose St. Paul; but
+now that he had established a Church at Philippi, they could go
+on without him, whilst his teaching was much wanted in other
+places: and consequently, he and Silas journeyed on to the south-west.
+"Now when they had passed through Amphipolis and
+Apollonia," preaching the Gospel no doubt, though we hear nothing
+as to their success, they went to Thessalonica, an important city
+of Macedonia, and one in which many Jews resided; for there
+was a synagogue there. "And Paul, as his manner was, went in
+unto them" in their synagogue, "and three sabbath days reasoned
+with them out of the Scriptures": showing that those holy
+writings, prophesied both the sufferings and the rising again of
+Christ the Messiah; and then plainly telling them, "this Jesus,
+whom I preach unto you, is Christ," the promised Messiah, of
+whom your Scriptures speak.</p>
+
+<p>"And some of them believed, and consorted with Paul and
+Silas; and of the devout Greeks a great multitude, and of the
+chief women not a few." As usual, the Jews were more bitter<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span>
+against the Gospel than the Gentiles; and we read that "the
+Jews which believed not, moved with envy, took unto them
+certain lewd fellows of the baser sort,"&mdash;men of no principle,
+ready at any time to do any mischief which came in their way:
+by the help of these men, the Jews "gathered a company, and set
+all the city on an uproar, and assaulted (or attacked) the house
+of Jason," where they supposed the Apostles to be, "and sought
+to bring them out to the people," who, in their excited state,
+would probably have put them to death without further inquiry.</p>
+
+<p>Jason was one of those who had become a Christian, and he
+appears to have shown hospitality to the Apostles, and lodged
+them in his house; though the mob did not find them there,
+when they assaulted the house. "And when they found them not,
+they drew Jason and certain brethren unto the rulers of the city,
+crying, These (men) that have turned the world upside down
+are come hither also; whom Jason hath received: and these all
+do contrary to the decrees of Cæsar, saying that there is another
+king, one Jesus. And they troubled the people and the rulers of
+the city, when they heard these things." But the rulers could find
+no cause to punish Jason or the other brethren that were dragged
+with him before the judgment seat, so "they let them go," "when
+they had taken security of them." What this "security" was,
+we do not know; probably some promise not to entertain the
+Apostles, nor to rebel against the Roman Emperor.</p>
+
+<p>By "turning the world upside down," the accusers of Jason
+meant, that what the Apostles taught was so different to anything
+ever heard of before, that it would quite alter everything, and
+make the world no longer like the same place. This, let us
+remember, is exactly what the Gospel was meant to do.</p>
+
+<p>It was not considered advisable for the Apostles to remain
+longer at Thessalonica, where the people were too much enraged
+to listen to them; and therefore, "the brethren immediately sent
+away Paul and Silas by night unto Berea."</p>
+
+<p>There was a synagogue of the Jews also at Berea, whither,
+when it was neither useful nor safe for them to remain at
+Thessalonica, Paul and Silas were sent; "who coming thither
+went into the synagogue of the Jews. These were more noble
+(more liberal-minded and unprejudiced) than those in Thessalonica,
+in that they received the word with all readiness of
+mind, (listened willingly to the teaching of the Apostles,) and
+searched the Scriptures daily, whether those things were so": they<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span>
+compared the teaching of St. Paul with the written word of the Old
+Testament, in order to see whether they were justified in believing
+all he taught them. The consequence of this was, that many of
+the Jews believed; "also of honourable women which were
+Greeks, and of men, not a few." But when the unbelieving Jews
+of Thessalonica, heard that the people of Berea were listening to
+St. Paul and becoming Christians, some of them came down on
+purpose to try and put an end to his preaching. They easily
+found plenty of unbelieving Jews and Gentiles ready for mischief,
+and stirred them up to make a riot: the brethren now acted as
+those at Thessalonica had done, and fearing for the Apostle's
+safety, immediately "sent away Paul to go as it were to the sea:
+but Silas and Timotheus abode," still in Berea.</p>
+
+<p>Two or three of the brethren went with St. Paul to guard
+him from danger. We read, "And they that conducted Paul
+brought him unto Athens," either by sea or by land; "and receiving
+a commandment," that is, a message, from him "unto Silas and
+Timotheus," bidding them "for to come to him with all speed,
+they departed" to return unto Berea; leaving St. Paul alone at
+Athens.</p>
+
+<p>Athens was the chief city of Achaia, the other province which,
+with Macedonia, formed what the Romans then called "Greece."
+Athens long before this had been a powerful and famous city: it
+was founded, or begun to be built, by a king called Cecrops, who
+came over from Asia during the time that the Israelites were in
+bondage in Egypt, before Moses was born. In the course of time
+Athens became, as we have said, a great and powerful city; full
+of beautiful temples and other buildings: some of these are even
+standing now; and a great many ruins are to be seen, all showing
+how magnificent the city must once have been.</p>
+
+<p>In St. Paul's time, Athens, like most other cities and countries
+in the known world, was under the dominion of the Romans; and
+the Athenians, or inhabitants of the city, were quite devoted to
+the worship of false gods: we are told that there were more idols
+to be seen at Athens, than could be found in any other place.</p>
+
+<p>Now while St. Paul waited at Athens, for Silas and Timotheus
+to join him, "his spirit was stirred in him, when he saw the city
+wholly given to idolatry." Grieved at the state of the Athenians,
+the Apostle felt eager to try and teach them better things: "his
+spirit was stirred in him; therefore disputed he in the synagogue
+with the Jews, and with the devout persons," proselytes of the<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span>
+gate, "and in the market daily with them that met with him";
+who must have been for the most part Gentiles, or heathen idolaters.
+The market, as has been explained, was a public place, where
+people met for business of all kinds; and to talk to each other
+upon any subjects of importance.</p>
+
+<p>There were at this time in Athens, a great many wise and
+clever men, fond of learning: such men were called "Philosophers."
+These philosophers held different opinions; some believing
+one thing, some another; and as they each wished to bring people
+over to join them, they constantly spake in the market-place,
+explaining their doctrines, and persuading men to believe in them.</p>
+
+<p>Two chief sects (or parties) of these philosophers, were the
+Epicureans and the Stoics. The Epicureans thought that the
+gods were only so in name, and that there was no Divine Power
+whatever to rule over the world; therefore they held, that the
+wisest thing was, for every man to do exactly what he liked best,
+and only to think of his own pleasure, as long as he lived.</p>
+
+<p>The Stoics believed, that there were gods who ruled all things
+in the world so completely, that man became a mere machine, not
+answerable for his own conduct; so that he could never be said
+to do right or wrong: thus they taught, that the only real wisdom
+was to learn to bear with <i>indifference</i> whatever the gods caused to
+happen to them, whether it was what men call good or evil, happiness
+or misery.</p>
+
+<p>Both these "systems of philosophy" (or sets of opinions), were
+equally contrary to all that St. Paul was appointed to teach. We
+read, "Then certain of the Epicureans, and of the Stoics, encountered
+him." But when they had heard, his teaching, "some said,
+What will this babbler say?"&mdash;mocking the Apostle as if he had
+been talking nonsense, without any meaning, just from a love of
+"babbling," or talking foolishly. Others said, "He seemeth to
+be a setter-forth of strange gods: because he preached unto
+them Jesus, and the resurrection." So little did all their wisdom
+help them to understand spiritual things, that they fancied the
+resurrection of which St. Paul spake, was some <i>female deity</i> called by
+that name, instead of understanding it to be an action done by
+Jesus, whom St. Paul preached. The God of whom St. Paul spake,
+was indeed a strange God unto the Athenian philosophers! but
+instead of ill using the preacher, they, like sensible men, determined
+to hear more on the subject.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span></p>
+
+<h2><a name="Chapter_XVI_ST_PAUL_BEFORE_THE_AREOPAGUS" id="Chapter_XVI_ST_PAUL_BEFORE_THE_AREOPAGUS"></a><span class="smcap">Chapter XVI.</span>&mdash;ST. PAUL BEFORE THE AREOPAGUS.</h2>
+
+<p class="noindent"><span class="smcap">We</span> have said that the Philosophers of Athens were desirous to
+hear more of St. Paul's doctrines. "And they took him, and
+brought him unto Areopagus, saying, May we know what this
+new doctrine, whereof thou speakest, is? For thou bringest
+certain strange things to our ears: we would know therefore
+what these things mean."</p>
+
+<p>The Areopagus was a Court of Justice, the chief court in
+Athens; and one of its duties was, to pay particular attention
+to all matters relating to religion, or the worship of the gods.
+The members of this Court met in a building erected upon a
+certain hill dedicated to Mars, the God of War; and thence called
+Mars' Hill. St. Paul was now brought before this Court, that
+he might give an account of the new doctrines which he had begun
+to teach in Athens. The Athenians were so fond of learning,
+that whenever they heard anything which they did not understand,
+they were anxious to inquire into it, and see what it did
+mean. To a certain degree this was right, for we should all try
+to get as much knowledge as we can, as to good and useful things.
+But the Athenians were too curious; for St. Luke tells us, that
+"all the Athenians and strangers which were" in the city, "spent
+their time in nothing else, but either to tell, or to hear some new
+thing": and from other writers we learn, that the Athenians went
+from place to place in order to meet others, and hear if there was
+anything new.</p>
+
+<p>Now this love of change and novelty, or "new things," is a
+great fault, and one which often leads us into sin.</p>
+
+<p>If we are always wishing for some <i>new</i> occupation or business,
+we shall never do anything well: if we are longing and seeking
+for <i>new</i> amusements, we shall not enjoy what we have: if children
+are always wishing for <i>new</i> toys, they will cease to care about the
+old ones. Therefore all this desire for novelty and change will
+lead to indolence, discontent, covetousness, and many other evil
+passions. Let us remember that people who cultivate a contented
+spirit, are always happy with whatever they have: discontented
+people are never happy; whatever they have, they will
+still be wishing for something else: for it is quite impossible for
+anybody to have everything he wishes for.</p><p><span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span></p>
+
+<p>But we must go back to St. Paul, standing before the Court
+of Areopagus, and desired there to give an account of his doctrines.
+The Apostle, glad to have such an opportunity of preaching
+the Gospel before the chief men in Athens, now stood up, and
+spake gently and kindly. He began by telling them, that as he
+had gone about their city looking at the different images to which
+they bowed down, and at the different altars set up for the
+worship of those whom they called gods, he had found one,
+bearing an inscription "<span class="smcap">TO THE UNKNOWN GOD</span>." This showed
+that they were "too superstitious," for to worship a God of
+whom they knew nothing, was superstition rather than religion.
+This ignorance, therefore, St. Paul now proposed to remove,
+so that the Unknown God might no longer be so to
+them: "Whom therefore ye ignorantly worship, him declare
+I unto you."</p>
+
+<p>Before we proceed with what St. Paul said to the Athenians
+on this subject, we will see how they came to dedicate an altar
+to "the Unknown God."</p>
+
+<p>Some time before this, there had been a plague or pestilence
+in Athens; that is, a bad illness, which spread from one person
+to another, until thousands of people died of it. In vain did the
+Athenians pray to all their false gods to stop it: such prayers
+of course <i>could</i> have no effect, and the pestilence went on killing
+the people. At last a number of sheep were taken to Mars' Hill,
+and there set at liberty, to go wherever they pleased, followed by
+men, appointed to watch them. Whenever one of these sheep
+laid down, it was immediately sacrificed to "the propitious god."
+"Propitious" means favourable, kind, willing to grant a request,
+or supply a want. The sheep were thus sacrificed to that one
+amongst the gods, who would be kind enough to put an end to
+the pestilence. Soon afterwards it did please the Almighty to
+remove this terrible plague: the Athenians of course attributed
+their deliverance to one of their gods; but as they could not tell
+which one of them had been "the propitious god," they set up this
+altar to "the Unknown God," who had come to their help in the
+time of trouble.</p>
+
+<p>We know very well that the Lord God Almighty can alone
+take away disease and sickness, or any other trouble; and
+therefore, though the Athenians did not mean it so, they had
+really dedicated this altar to the One True God, of Whom
+St. Paul spake. Well therefore did St. Paul, when speaking to<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span>
+them of the Unknown God, say, "Whom therefore ye ignorantly
+worship, him declare I unto you."</p>
+
+<p>St. Paul then told the Athenians, that He whom they
+worshipped as the Unknown God, was the Lord Who had made
+the world and all things in it: that He gave life and breath
+and all things to His creatures, and did not require to be
+worshipped with sacrifices and gifts, as though He needed
+anything at the hands of man. St. Paul said, also, that God had
+made men, in order that they might love and serve Him as their
+Father: and he reminded them, that one of their own poets had
+said, "For we are also his offspring." The poet here meant, was
+one called Aratus: he was born in Cilicia, but had probably lived
+and studied in Athens, so that the Athenians considered him as
+one of their own poets, and were well acquainted with his poem
+'On the Heavenly Bodies'; from which St. Paul quoted a line.</p>
+
+<p>St. Paul proceeded to explain, that the Lord God Almighty,
+their "Unknown God," was a very different Being to idols of
+gold, or silver, or stone, made or "graven by art and man's device."
+And he told the Athenians, that although the Lord God had
+hitherto forborne to punish those, who in ignorance worshipped
+idols, that time was now past; for now, said the Apostle, He
+"commandeth all men everywhere to repent: because he hath
+appointed a day, in the which he will judge the world in righteousness
+by that man whom he hath ordained"; meaning the
+Lord Jesus Christ, who shall come to judge the quick and dead:
+and as a proof that God would do this, St. Paul mentioned that
+Jesus Christ Himself had already risen from the grave, saying,
+"whereof he hath given assurance unto all men, in that he hath
+raised him from the dead."</p>
+
+<p>When the Athenians heard St. Paul speaking "of the
+resurrection of the dead," it seemed to them so impossible that
+a dead man should ever come back to life, that they quite laughed
+at his words: "some mocked; and others said, We will hear thee
+again of this matter. So Paul departed from among them";
+apparently without having made any impression upon his hearers:
+but it was not so, for in spite of the unbelief and ridicule of
+many, we read, "Howbeit certain men clave unto him, and
+believed: among the which was Dionysius the Areopagite," that
+is, a member of the court of Areopagus, "and a woman named
+Damaris, and others with them." "After these things, Paul
+departed from Athens, and came to Corinth"; another city of<span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span>
+Achaia, in that part of Greece which used to be called the
+Peloponnesus, or rather on the isthmus which joined the Peloponnesus
+to the rest of Greece, and took its name from this
+town. The situation of Corinth, with sea on both sides, made it
+an important place for trade; because ships could easily come
+there from different countries, to sell the merchandise they brought
+with them, and buy such things as they wanted to take home.
+By means of their trade, the inhabitants of Corinth had become
+very rich; their city was flourishing; and many learned men
+resided in it, when St. Paul now came there about <span class="smcap">a.d.</span> 51.
+A little before this time, the Roman Emperor Claudius, had for
+some reason or other, banished the Jews from Rome. We do
+not know the reason, but it seems likely that it was because there
+had been a famine in Rome, which the people foolishly thought
+was the fault of the Jews, whom they hated; and so to satisfy the
+people, and prevent any disturbance, Claudius commanded all
+Jews to leave the city.</p>
+
+<p>Among the Jews thus obliged to leave Rome, was a man
+named Aquila, born in Pontus, a country to the N.E. of Galatia,
+on the Black Sea: he was therefore one of the Jews called
+"Grecians," because, though his parents were Jews, he was not
+born in the land of Judæa. When he was obliged to leave
+Rome, Aquila and his wife Priscilla settled in Corinth, where
+they greatly helped St. Paul. Whether they had become
+believers before they left Rome or afterwards, we do not know;
+but they were Christians when St. Paul came to Corinth, and
+were probably known in some way to the Apostle, for he "came
+unto them. And because he was of the same craft, he abode with
+them, and wrought: for by their occupation they were tent-makers."</p>
+
+<p>The Jews had a saying, that "Every man who does not teach
+his son some trade, teaches him to be a thief"&mdash;in which there
+is a great deal of truth; for if a man has learnt no trade by
+which he can support himself honestly, there is great danger of
+his being tempted to obtain a living by dishonest means. It was
+therefore the custom amongst the Jews, even of the higher
+classes, who like St. Paul had been well educated as to letters,
+to teach their sons some "craft" or occupation, whereby they
+could, if ever it became necessary, earn money to provide themselves
+with food and clothes, and such things as are needful.</p>
+
+<p>St. Paul had learnt the trade of tent-making; and he now
+abode with Aquila and Priscilla, working with them for his daily<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span>
+bread, whilst every sabbath he "reasoned in the synagogue, and
+persuaded the Jews and the Greeks": trying, that is, to bring
+them to believe in Jesus Christ.</p>
+
+<p>At Corinth, St. Paul was joined by Silas and Timotheus, who
+had remained at Berea when he was so suddenly sent to Athens:
+they had afterwards returned to Thessalonica, from whence they
+now came to Corinth, and gave St. Paul an account of what
+they had been doing since he left them. In consequence of
+what he now heard from Silas and Timotheus, St. Paul wrote an
+Epistle or letter to the Thessalonians, who had become Christians.</p>
+
+<p>In this letter, St. Paul tells the Thessalonians, how thankful
+he is to hear that those who had become Christians, were trying
+to do all that the Gospel taught them they ought to do: and then
+he assures them, that he prays to God to give them more and
+more faith, and to make them love Jesus better and better.
+Then the Apostle warned them not to listen to any teachers, who
+might try to teach them anything different to what he, and Silas,
+and Timothy, had already taught them. St. Paul also told the
+Thessalonian Christians, that they must endeavour to be good
+and holy; and he gave them many particular directions for their
+conduct, one of which is, "Pray without ceasing." The Apostle
+ends his letter with a prayer, that God will keep them free from
+all sin both in body and soul. This letter of St. Paul's is to
+be found in the Bible, where it is called, "The First Epistle of
+Paul the Apostle to the Thessalonians."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XVII_ST_PAUL_FINISHES_HIS_SECOND" id="Chapter_XVII_ST_PAUL_FINISHES_HIS_SECOND"></a><span class="smcap">Chapter XVII.</span>&mdash;ST. PAUL FINISHES HIS SECOND
+APOSTOLIC JOURNEY.</h2>
+
+<p class="noindent"><span class="smcap">After</span> Timothy and Silas had joined St. Paul, he spake still
+more plainly and decidedly to the Jews at Corinth, wishing to
+make them follow the example of their brethren at Thessalonica:
+but when he tried to convince them that Jesus was indeed the
+Messiah, they would not listen to him, but "opposed themselves,
+and blasphemed." Then "he shook his raiment, and said unto
+them, Your blood be upon your own heads; I am clean: from
+henceforth I will go unto the Gentiles." St. Paul meant by this,
+that if by their own obstinacy they <i>would</i> provoke the Lord to
+punish them, he was not to blame, for he had tried to teach them<span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span>
+what was right: and that from henceforth he would preach only
+to the Gentiles in Corinth, and have nothing more to say to the
+Jews; and he shook his raiment, as a sign that he would have
+nothing more to do with them. When St. Paul had thus spoken
+to the Jews in their synagogue, "he departed thence," ceasing to
+preach in the synagogue, "and entered into a certain man's house,
+named Justus, one that worshipped God" as a proselyte of the
+gate, "whose house joined hard to the synagogue." Most probably
+he had in his house some large room, in which it was
+convenient for St. Paul to preach: and here he converted many.
+"And Crispus, the chief ruler of the synagogue, believed on the
+Lord with all his house; and many of the Corinthians hearing,
+believed, and were baptized."</p>
+
+<p>St. Paul was at this time greatly encouraged by a vision. We
+read, "Then spake the Lord to Paul in the night by a vision,
+Be not afraid, but speak, and hold not thy peace: for I am
+with thee, and no man shall set on thee to hurt thee: for I have
+much people in this city,"&mdash;many, that is, who, from hearing
+St. Paul, would become true Christians. Thus encouraged, he
+continued in Corinth "a year and six months, teaching the word
+of God among them."</p>
+
+<p>During the eighteen months which St. Paul spent in Corinth,
+he appears to have written "The Epistle to the Galatians,"
+which was probably written before that to the Thessalonians. St.
+Paul had, as we have heard, preached in Galatia before he went
+into Macedonia. It seems, however, that the Galatians had not
+continued steadfast in the faith; and the Apostle now writes
+kindly, to express his surprise at their having fallen away from
+the Gospel they had once received; warning them seriously
+not to believe any doctrines contrary to those which he had
+taught them: for that he had been chosen by the Lord in a
+miraculous manner to be an Apostle, and the doctrines which
+he taught to others he had received from God Himself. He also
+reminds the Galatians, that no man could obtain salvation by the
+works of the Law, since none could do them perfectly, and that
+it is through faith in Jesus only, that all men, whether Jews or
+Gentiles, can be saved. Before closing his Epistle, St. Paul gives
+a list of the works of the flesh, or sinful nature of man, and of
+the works of the Spirit. This list we shall do well to study, and
+also to take as addressed to ourselves the Apostle's exhortation,
+"Walk in the Spirit, and ye shall not fulfil the lust of the flesh":<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span>
+remembering always, that "they that are Christ's have crucified
+the flesh with the affections and lusts."</p>
+
+<p>From Corinth, at this time, St. Paul also wrote his Second
+Epistle to the Thessalonians; expressing his thankfulness that
+in the midst of persecutions they were increasing in faith; and
+he encourages them to persevere, by reminding them of that day
+when Christ shall come to judge the world, and reward the
+faithful with everlasting life. He then begged those to whom
+he wrote, to pray that the Gospel preached by him might be
+received by others as it had been by them; and he prays for
+them, that the Lord will "direct their hearts into the love of
+God, and into the patient waiting for Christ."</p>
+
+<p>St. Paul was not allowed to rest undisturbed at Corinth, for
+when Gallio was deputy-governor, or pro-consul, of Achaia, "the
+Jews made insurrection with one accord against Paul; and
+brought him to the judgment seat, saying, This fellow persuadeth
+men to worship God contrary to the law,"&mdash;meaning their own
+law, the Law of Moses. St. Paul was going to speak in answer
+to this charge, but Gallio interrupted him, and told the Jews
+that if they had any wickedness, or crime, to accuse St. Paul of,
+he must of course listen to the charge; and adding, "but if it
+be a question of words and names, and of your law, look ye to
+it; for I will be no judge of such matters." Gallio, a heathen,
+despised both Jews and Christians, and cared nothing about the
+Law of Moses, whether it were observed or not; therefore he
+would not listen to the Jews: "and he drave them from the
+judgment seat."</p>
+
+<p>"Then all the Greeks took Sosthenes, the chief ruler of the
+synagogue, and beat him before the judgment seat." Why
+the Greeks beat this Jew, we are not told. Some think that
+Sosthenes was favourable to St. Paul, and that on this account
+the Jews stirred up the heathens to treat him in this way. But
+it seems more likely that Sosthenes was one of the most bitter
+enemies of the Apostle, and had been particularly anxious to get
+him punished; and that the Greeks thought that beating him
+severely, would be the most likely way of putting a stop to any
+future disturbance from the Jews.</p>
+
+<p>However that might be, "Gallio cared for none of those
+things": though, as governor and judge of a province, he was
+neglecting his duty by allowing <i>any</i> man to be treated in such
+a way. Soon after this, St. Paul left Corinth for a time.</p><p><span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span></p>
+
+<p>When St. Paul left Corinth, soon after the affair with Gallio,
+it would seem that he went to the island of Crete, or Candia, and
+there left one of his companions, called Titus, to direct the affairs
+of the Christian Church in that country. We know nothing of
+Titus, except that his parents were Gentiles, and that he was
+converted to Christianity by St. Paul, who would not allow him
+to be circumcised, lest it should be thought a proof of the <i>necessity</i>
+of circumcision, which the Church had declared to be <i>unnecessary</i>
+for those heathens who embraced the Gospel. Titus
+was highly esteemed by St. Paul, who speaks of him as his
+"partner" and "fellow helper"; showing that he greatly helped
+him in his work.</p>
+
+<p>We do not exactly know where St. Paul went to from Crete:
+there is reason to believe that in trying to return to Corinth he
+encountered a storm, and was driven by the wind to the western
+coast of Greece, and there shipwrecked, and forced to take refuge
+in the city of Nicopolis. Here the Apostle determined to spend
+the winter, that he might preach the Gospel to the inhabitants
+of Illyricum&mdash;a country to the north, forming the eastern shore
+of the Adriatic Sea. From Nicopolis he appears to have written
+the Epistle to Titus, giving him directions as to his own conduct,
+and telling him what sort of men he must choose to help him in
+teaching the people of Crete. St. Paul also told Titus to be very
+careful to teach all who became Christians, that they must try to
+be good, and lead holy lives, following in all things the example
+of the Lord Jesus Christ.</p>
+
+<p>From Nicopolis, in due time, St. Paul went back to Corinth.
+In the Book of Acts we read nothing of this little journey of
+St. Paul's. St. Luke does not of course tell us everything that
+the Apostle did, and he speaks as if he had remained at Corinth
+all the time. Speaking of St. Paul's final departure from Corinth,
+St. Luke says, "And Paul after this tarried there yet a good
+while, and then took his leave of the brethren, and sailed thence
+into Syria, and with him Priscilla and Aquila; having shorn his
+head in Cenchrea: for he had a vow." This vow must either have
+been a vow of Nazaritism, already mentioned (vol. ii. p. 108), which
+St. Paul had on some occasion taken in order to please the Jews;
+or some other vow, which he had made in acknowledgment of the
+goodness and mercy of God. Cenchrea was a small sea-port, not
+far from Corinth; and from thence St. Paul and his company,
+with Aquila and Priscilla, sailed to Syria; and then proceeded<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span>
+to Ephesus, a large town in Lydia. Ephesus was particularly
+celebrated for its beautiful and magnificent temple, erected in
+honour of the heathen goddess Diana, and set apart for her
+worship. This Diana, one of the pretended deities of the heathen,
+was supposed to rule all things belonging to the chase&mdash;to be the
+goddess of hunting. The moon was looked upon as a sign, or
+symbol, of Diana; and under this form she was also worshipped.</p>
+
+<p>St. Paul, as usual, preached in the synagogue at Ephesus,
+and "reasoned with the Jews," who seem to have listened willingly,
+and even wished him to stay on. But "when they desired
+him to tarry longer time with them, he consented not; but bade
+them farewell, saying, I must by all means keep this feast" (of
+the Passover) "that cometh, in Jerusalem: but I will return
+again unto you, if God will. And he sailed from Ephesus. And
+when he had landed at Cæsarea, and gone up, and saluted the
+church" at Jerusalem, and kept the Passover, "he went down
+to Antioch," <span class="smcap">a.d.</span> 54; thus ending his Second Apostolic Journey,
+which had occupied about four years.</p>
+
+<p>St. Luke has mentioned the places at which St. Paul made
+any long stay during this time; but as we have already seen, he
+does not notice all his short visits to other places. In the same
+way, St. Luke tells us all the most remarkable events that took
+place during these four years; but of course he cannot tell us
+<i>everything</i> that the Apostle did or said: just as the Gospels,
+though they tell us all things needful for us to know, do not
+relate every word that Jesus said, or every miracle that He
+worked; because, as St. John remarks, "if they should be
+written every one of them, the world itself could not contain
+the books that should be written."</p>
+
+<p>After St. Paul had spent some time at Antioch, he began his
+Third Apostolic Journey: "he departed, and went over all the
+country of Galatia and Phrygia in order, strengthening all the
+disciples,"&mdash;that is, he went again to all those places where
+he had before established Churches, or companies of believers,
+to see how they were going on, and to encourage them to persevere
+in their endeavours to serve the Lord faithfully. But in
+the mean time the Church at Ephesus was not left without a
+teacher; for Aquila and Priscilla remained there, and were no
+doubt of great use in reminding others of all that St. Paul had
+taught them: and of one good work done by them St. Luke gives
+us an account; for we read, "And a certain Jew named Apollos,<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span>
+born at Alexandria, an eloquent man, and mighty in the scriptures,
+came to Ephesus. This man was instructed in the way of the
+Lord; and being fervent in the spirit, he spake and taught
+diligently the things of the Lord, knowing only the baptism of
+John."</p>
+
+<p>Alexandria was a famous city, built by Alexander the Great,
+in the north of Egypt, and celebrated for the many learned men
+who lived in it. Apollos had there studied the Scriptures of the
+Old Testament, and being "eloquent," able to speak well, he
+taught them diligently in Ephesus. But he seems to have heard
+only of the Baptism of John, and to have known only that men
+were to receive the baptism of repentance, of which John spake,
+to prepare them for believing in the Messiah, of Whom John
+was the messenger, or forerunner. But Apollos does not seem
+to have understood that the Messiah had come, or to have known
+of His promise, to give the Holy Spirit to those who would believe
+in Him and be baptized in the name of the Father, and of the
+Son, and of the Holy Ghost. Apollos was fervent in spirit, full
+of zeal; and so, as far as he knew, he taught diligently. "And
+he began to speak boldly in the synagogue." When Aquila and
+Priscilla heard him, "they took him unto them," probably to
+reside in their house, "and expounded unto him the way of God
+more perfectly,"&mdash;that is, they explained all that he was ignorant
+of; they spake to him of Jesus and of His Baptism, and showed
+him that the sins of all who believed, and were baptized, would
+be forgiven. Apollos listened gladly to the words of Aquila and
+Priscilla, and then wished to go into Greece, to teach others the
+things he had learnt. And when he was disposed to pass into
+Achaia, the members of the Church at Ephesus wrote to those of
+Corinth, to receive him into their company.</p>
+
+<p>At Corinth, Apollos, by his earnestness and faith, "helped
+them much which had believed through grace": nor was this
+all, "for he mightily convinced the Jews, and that publicly,
+shewing by the scriptures that Jesus was Christ."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span></p>
+
+<h2><a name="Chapter_XVIII_ST_PAUL_AND_THE_SONS_OF" id="Chapter_XVIII_ST_PAUL_AND_THE_SONS_OF"></a><span class="smcap">Chapter XVIII.</span>&mdash;ST. PAUL AND THE SONS OF
+SCEVA.</h2>
+
+<p class="noindent"><span class="smcap">We</span> have said that St. Paul began his Third Apostolic Journey
+by going again through Galatia and Phrygia: then, having passed
+through the "upper coasts" of Asia Minor, he came again to
+Ephesus, after Apollos had gone to Corinth. At Ephesus
+St. Paul now found certain disciples, about twelve men, who had
+been taught by Apollos, before Aquila and Priscilla had expounded
+to him the way of God more perfectly: to these men St. Paul
+said, "Have ye received the Holy Ghost since ye believed? And
+they said unto him, We have not so much as heard whether there
+be any Holy Ghost. And he said unto them, Unto what then
+were ye baptized? And they said, Unto John's baptism." Then
+St. Paul explained to them that John the Baptist came to call all
+men to repentance, and that his baptism was only meant to prepare
+the way for that of Jesus, and to lead all men to believe in Him,
+and be baptized in the way which He should appoint. "When
+they heard this, they were baptized in the name of the Lord Jesus.
+And when Paul had laid his hands upon them, the Holy Ghost
+came on them; and they spake with tongues, and prophesied."
+St. Paul, anxious to convert the Jews, spake boldly in the synagogue
+for three months, "disputing and persuading the things
+concerning the kingdom of God." But, as usual, many of the
+Jews were determined not to believe; and not only rejected
+the truth themselves, but spake evil of it, and abused it to the
+multitude, so as to try and prevent their believing it either.
+St. Paul, seeing this, would teach no longer in the synagogue;
+and "departed from them, and separated the disciples, disputing
+daily in the school of one Tyrannus"; that is, he assembled all
+who were willing to listen to him, in a large room or "school"&mdash;a
+name given to those buildings or rooms used for instruction in
+any kind of knowledge. In the school of Tyrannus, who was
+a teacher of some science, and probably a convert, St. Paul now
+preached to all who would come and listen. "And this continued
+by the space of two years; so that all they which dwelt in Asia
+heard the word of the Lord Jesus, both Jews and Greeks. And
+God wrought special miracles by the hands of Paul: so that from
+his body were brought unto the sick handkerchiefs or aprons, and<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span>
+the diseases departed from them, and the evil spirits went out of
+them." They were healed by merely touching those articles
+which the Apostle had touched. Such a wonderful exercise of
+miraculous power must have drawn many to listen to the teaching
+of one, who did such things; and no doubt many, who so
+listened, became true Christians.</p>
+
+<p>We must now say something of the unhappy state of the
+province of Judæa at this time, of which the Bible gives no
+account. A Roman named Felix had been made governor of
+Judæa <span class="smcap">a.d.</span> 51, whilst St. Paul was at Corinth: Felix treated the
+Jews cruelly, and ill-used them to such a degree, as to drive them
+into open rebellion; and this, of course, led to severe punishments
+and fresh cruelties. The whole country was in a sadly disturbed
+state: robbers infested every part of it; men came forward pretending
+to be the Messiah, for the Jews, who disbelieved in
+Jesus Christ, still expected the coming of the promised Messiah;
+murders and executions took place constantly: the High Priest
+was murdered at the very altar, and many persons were killed in
+the temple. In short, as Josephus writes, "God seemed to have
+abandoned Jerusalem as a detested city, and to have sent the
+Romans, to punish the Jews for their sin in rejecting and crucifying
+the Lord Jesus Christ."</p>
+
+<p>During this dreadful time of trouble, a Jew from Egypt came
+to Jerusalem, and having persuaded many of the unhappy
+inhabitants of Judæa to believe the lies he told them, he led an
+immense number of them to the top of the Mount of Olives,
+promising that the Lord would there work a great miracle, and
+deliver them and their country from the hands of the Romans.
+Of course nothing of the kind took place. Many of these wretched
+dupes were slain by the Roman soldiers, and the rest fled away,
+in order to save their lives.</p>
+
+<p>The land of Judæa was indeed in a sad state; the sufferings
+of the Jews were terrible; but they had deserved them. Often
+and often had they been entreated to repent and believe in Jesus,
+but they would not; and now the mercy of God was forced to
+give place to His just anger.</p>
+
+<p>Let this be a warning to us Christians, never to force the Lord
+to take away His mercy from us. If, by our obstinate impenitence
+and continuance in sin, we force Him to punish us <i>as we deserve</i>,
+we must perish miserably for ever. But God sees our hearts, and
+if we are really sorry for our sins, and are earnestly trying to<span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span>
+conquer ourselves and resist our evil passions and desires, He will
+have mercy upon us, and not be extreme to mark what is done
+amiss.</p>
+
+<p>We have seen that St. Paul remained for two years in Ephesus,
+converting many by his preaching and his miracles. His success
+as usual raised the envy and anger of the unbelieving Jews, who
+were anxious to draw the people away from the Apostle, by
+making them believe that they could work miracles as well as
+St. Paul. The means they took we shall shortly hear.</p>
+
+<p>The Gentile inhabitants of Ephesus were much given to the
+study of all the arts of magic, and were considered to be very
+clever in the practice of them. We have already spoken of sorcery,
+witchcraft, and magic: how far the professors of them were
+allowed to appear to do wonderful things by these means, we do
+not know; but we do know, that any attempt to have such
+communications with evil spirits was sinful in the sight of God,
+and that the Jews were especially forbidden to practice any such
+arts, or to hold communication with those who did so. In spite
+of this, many of the Jews did follow these sinful studies.</p>
+
+<p>St. Luke says, "Then certain of the vagabond Jews, exorcists,
+took upon them to call over them which had evil spirits the
+name of the Lord Jesus," using that Sacred Name as they would
+have used any of their magical spells or words. "Vagabond"
+means wandering; and we generally use the word to describe idle,
+worthless people, who go about begging or stealing, instead of
+working honestly to gain their own living. "Exorcists" was
+only a name given to those who professed to cast out evil spirits
+by the arts of sorcery.</p>
+
+<p>"And there were seven sons of one Sceva, a Jew, and chief of
+the priests, which did so." The spiritual state of the Jews must
+indeed have been sad, when the sons of a priest could be found
+thus wilfully practising arts, upon which the sentence of death was
+pronounced by the Law! These men, seeing that when St. Paul
+spake to the evil spirits in the name of Jesus, they immediately
+left the bodies of those whom they had possessed, wickedly
+determined to use that Holy Name, in order to heal a man in
+whom was an evil spirit. And they said, "We adjure you by
+Jesus whom Paul preacheth" to come out of this man. "And
+the evil spirit answered and said, Jesus I know, and Paul I know;
+but who are ye?" The devils were forced to acknowledge the
+power of Jesus, and that for His sake they must obey His servant<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span>
+Paul; but they plainly told these Jews that they were in no way
+subject to them: and they gave a strong proof of this, for "the
+man in whom the evil spirit was leaped on them, and overcame
+them, and prevailed against them, so that they fled out of that
+house naked and wounded." Such an event as this showed
+clearly that all power belonged to God alone, and that all magical
+arts were useless, as well as sinful. "And this was known to all
+the Jews and Greeks also dwelling at Ephesus; and fear fell on
+them all, and the name of the Lord Jesus was magnified,"&mdash;more
+thought of, and treated with greater respect.</p>
+
+<p>And many that believed, who had, before they became Christians,
+practised magical arts, now convinced of their extreme
+sinfulness and folly, "came and confessed, and shewed their
+deeds,"&mdash;expressing their repentance for these former sins.</p>
+
+<p>Nor was this all: "many of them also which (still) used
+curious arts" saw the wickedness of such practices; and warned
+by what had happened, showed their repentance by their acts;
+for they "brought their books together, and burned them before
+all men." This was a great proof of their earnestness to put an
+end to the use of magical arts in others, as well as in themselves;
+for they did not attempt to sell these books to others, but
+destroyed them. The books were very valuable, for "they
+counted the price of them, and found it fifty thousand pieces of
+silver"&mdash;all this money these men were willing to sacrifice, in
+order to please God. This is a <i>warning</i> as well as an example to
+us, who are too often unwilling to deny ourselves in anything,
+or make the least sacrifice in order to please or obey our Lord.</p>
+
+<p>"So mightily grew the word of God and prevailed,"&mdash;that is,
+the blessed truths of the Gospel spread on every side, so that the
+numbers of Christians increased daily.</p>
+
+<p>St. Paul, who had now been nearly three years in Ephesus,
+began to think of continuing his journey; and "purposed in the
+spirit, when he had passed through Macedonia and Achaia, to go
+to Jerusalem, saying, After I have been there, I must also see
+Rome." Just at this time, St. Paul heard an unsatisfactory
+account of what was going on at Corinth. We have seen that
+the Apostle had passed eighteen months in Corinth, forming
+a Church there; and that Apollos had afterwards preached the
+Gospel in that city with great success: but very soon afterwards,
+false teachers rose up&mdash;that is, persons, who were not sufficiently
+instructed themselves, fancied that they were able to teach others.<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span>
+But, as they did not themselves understand the whole truth, they
+could not teach it to others; and therefore their imperfect teaching
+created great confusion, and unsettled the minds of many believers.
+Some of these "false teachers" were converts from the Gentiles,
+who, having been converted by Apollos, now called themselves
+his disciples; though they mixed up with the truths he had
+taught them, many of the doctrines and opinions of their philosophers.
+Some of these teachers on the other hand, were converts
+from amongst the Jews, who would not give up the idea that it
+was necessary to keep the whole Law of Moses, observing all the
+forms and ceremonies ordained by it. These Jewish Christians
+called themselves followers of Cephas, the Greek word for Peter.
+These two sets of teachers, both teaching doctrines contrary to the
+truths of the Gospel as delivered to the Corinthians by St. Paul,
+made two parties in the Church, so that there were constant
+disputes and great confusion. Mean time also, many of the
+native Corinthians, who had joined the Church, began to return
+to the sinful ways and practices they had followed when they
+were heathens.</p>
+
+<p>This was the account that now reached St. Paul at Ephesus;
+and greatly did it grieve him.</p>
+
+<p>So he at once sent into Macedonia two of his company,
+Timotheus and Erastus, that they might pass on to Corinth, and
+try to put an end to all these evil doings: he himself remained
+at Ephesus a little longer.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XIX_ST_PAUL_AT_EPHESUS" id="Chapter_XIX_ST_PAUL_AT_EPHESUS"></a><span class="smcap">Chapter XIX.</span>&mdash;ST. PAUL AT EPHESUS.</h2>
+
+<p class="noindent"><span class="smcap">We</span> have said that St. Paul sent Timotheus and Erastus to
+Corinth: Timotheus, or Timothy, has already been spoken of:
+of Erastus we know nothing, but his name is mentioned in two
+of St. Paul's Epistles.</p>
+
+<p>After Timothy and Erastus had left Ephesus, St. Paul received
+a letter, written by those members of the Christian Church who
+had kept steadily in the right way, and not been led astray by
+either of the false teachers. This letter told St. Paul how much
+the Church was disturbed by their mistaken teachers, and begged
+for his advice and direction. In answer to this letter, St. Paul
+wrote a long one, called "The First Epistle to the Corinthians."<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span>
+In this letter, St. Paul blames the Corinthians for their disputes
+and differences of opinion; reminding them that he, the Apostle
+and messenger of the Lord, had taught them what was right; and
+that therefore they should have kept fast to what they had learnt
+from him. He tells them, that as they have all believed in one Lord
+Jesus Christ, they should live together in peace, believing and
+doing the same things. Then addressing the teachers who had
+done the mischief, St. Paul warns them, that if they wilfully continue
+to teach false doctrines, God will certainly punish them:
+and he exhorts all the members of the Corinthian Church to
+listen to Timothy, whom he had sent on purpose that he might
+show them the whole truth. The Apostle then gives the Corinthian
+brethren many directions as to their personal conduct, in
+order that they might lead holy lives on earth, such as would be
+pleasing to God, and tend also to their own happiness.</p>
+
+<p>In the Twelfth Chapter of this Epistle, St. Paul gives a beautiful
+description of charity, that is, of love to God, and of love to
+man for His sake: and he shows that those whose hearts are
+really full of this charity, or love, will be gentle and humble, not
+thinking much of themselves, or of their own comfort or pleasure;
+but being ready to give up to others, striving to be kind to all, even
+to those who are unkind to them. In another part of this Epistle,
+St. Paul speaks of the resurrection of Jesus, and of the consequent
+certainty that all men shall in like manner rise from the
+dead, though now they may not understand how such a thing can
+be: and he therefore entreats the Corinthian brethren, to keep
+steadily in the faith taught by the Gospel, doing the work of the
+Lord always; remembering, that those who do serve Him here in
+faith and love, will live with Him for ever hereafter.</p>
+
+<p>St. Paul ends his letter, by saying that he shall not come to
+Corinth at present; but that he hopes to pass the winter with
+them.</p>
+
+<p>It was spring when St. Paul wrote this letter, for he tells the
+Corinthians, "I will tarry at Ephesus until Pentecost": and the
+Feast of Pentecost took place about the month of May; so that
+there were now a good many months before winter, when St. Paul
+hoped, with the permission of the Lord, to tarry awhile at Corinth.</p>
+
+<p>Before St. Paul left Ephesus, a great tumult took place in that
+city; for, as St. Luke says, "there arose no small stir about that
+way,"&mdash;that is, the people were stirred up against the doctrines of
+Christianity, so as to make a tumult in the city. "For a certain<span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span>
+man named Demetrius, a silversmith, which made silver shrines
+for Diana, brought no small gain unto the craftsmen."</p>
+
+<p>We have said, that the temple of Diana, at Ephesus, was a
+most beautiful and magnificent building, and people came from
+all parts to see this wonderful temple, and to worship before an
+image of Diana, which was supposed by all the heathens to have
+been sent down direct from heaven. Those who came from far
+distant places to worship in this famous temple, were glad to
+carry away some remembrance of the goddess; and strangers who
+only came out of curiosity, also bought the "shrines," or little
+models of the temple, which the silversmiths at Ephesus made:
+these "shrines" had a small image of Diana within them. By
+these means, the craftsmen, or workers in silver, gained a great
+deal of money; and the more they sold, the better it was for them.</p>
+
+<p>St. Paul had of course taught all who listened to him, that
+Diana was no goddess, only an imaginary being, and that it was
+very sinful to worship or honour her in any way: those who
+believed him therefore, would not buy these silver shrines, and
+consequently the silversmiths found their trade very much fallen
+off. This great loss of money, caused Demetrius, one of the chief
+silversmiths, to call together all the craftsmen and workmen of the
+like occupation. When they were assembled, he said to them,
+"Sirs, ye know that by this craft we have our wealth. Moreover
+ye see and hear, that not alone at Ephesus, but almost
+throughout all Asia, this Paul hath persuaded and turned away
+much people, saying that they be no gods, which are made with
+hands: so that not only this our craft is in danger to be set at
+nought; but also that the temple of the great goddess Diana
+should be despised, and her magnificence should be destroyed,
+whom all Asia and the world worshippeth." This speech was
+well calculated to stir up the bad passions of all who heard it;
+the craftsmen would be angry at the idea of losing their wealth,
+whilst all the Gentiles at Ephesus, would be indignant that their
+favourite goddess and her splendid temple should be less thought
+of, and thus bring fewer people to Ephesus, to admire and
+worship. This decrease in the number of strangers attracted to
+Ephesus, would of course cause less money to be spent in the
+city, which would be a great loss to the inhabitants generally.
+When, therefore, those to whom Demetrius spake, "heard these
+sayings, they were full of wrath, and cried out, saying, Great is
+Diana of the Ephesians."</p><p><span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span></p>
+
+<p>What Demetrius had said to the craftsmen whom he had
+called together, spread quickly throughout the city: "and the
+whole city was filled with confusion"&mdash;the people were now ready
+for any mischief; and meeting with two of St. Paul's companions,
+Gaius and Aristarchus, they caught them, and "rushed with one
+accord into the theatre"&mdash;a large building, in which public shows
+and games took place, and which was also used for assemblies of
+the people, when any important occasion brought them together.
+When St. Paul understood what had happened, he would have
+gone also into the theatre to speak to the people; but the disciples,
+fearing that they might do the Apostle some mischief, suffered
+him not to go in. "And certain of the chief of Asia, which were
+his friends," knowing that in the present excited state of the people,
+St. Paul's life would be in danger amongst them, "sent unto
+him, desiring him that he would not adventure himself into the
+theatre."</p>
+
+<p>The persons here spoken of as chiefs of Asia, were the rulers
+of the provinces into which Asia Minor was divided: they were
+called "Asiarchs," and were chosen from amongst the men of wealth
+and rank in the different provinces. Their office was to direct all
+religious ceremonies and solemnities; and to celebrate at their
+own expense, public games in the theatre, in honour of the heathen
+gods. It seems probable that at this very time, public shows and
+games were going on in the city of Ephesus; and that some of
+the Asiarchs who were his friends, feared that if St. Paul now
+went into the theatre, the people might lay hold of him, and throw
+him to the wild beasts, whose fights with one another were generally
+a part of all the public games. In after times, very many
+Christians were cruelly given to be killed by wild beasts, because
+they would not give up their religion, and bow down to the false
+gods of the heathen. The tumult and disturbance in the theatre
+at Ephesus became worse and worse. St. Luke tells us, "Some
+therefore cried one thing, and some another: for the assembly
+was confused; and the more part knew not wherefore they were
+come together."</p>
+
+<p>The greater number of those who were now assembled, and were
+loudest in their cries against St. Paul, did not even know what had
+caused this tumultuous meeting. They copied the example of
+others, without attempting to find out whether they were right or
+wrong. This is too often the case amongst ourselves; but we should
+be careful not to join in blaming any person, merely because<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span>
+others do so, without taking the trouble to find out whether they
+deserve blame or not. The Jews, seeing the rage of the people in
+the theatre, did their best to turn it all upon the Christians, and
+to show that they had taken no part in teaching men to despise
+the goddess Diana: and they now put forward a Jew named
+Alexander, that he might explain this to the assembly. "And
+they drew Alexander out of the multitude, the Jews putting him
+forward. And Alexander beckoned with the hand, and would
+have made his defence unto the people. But when they knew
+that he was a Jew," and therefore no worshipper of Diana, they
+refused to hear him, "and all with one voice (for) about the space
+of two hours cried out," over and over again, "Great is Diana of
+the Ephesians."</p>
+
+<p>The town-clerk, or principal magistrate of the city, succeeded
+at last in stopping this senseless outcry and tumult; and so far
+appeased the people, as to get them to listen to him. They were
+perhaps the more inclined to do this, as they must have been tired
+of repeating this cry for two hours, without knowing why.</p>
+
+<p>As soon as the town-clerk was allowed to speak, he reminded
+the people, that as it was well known to all men, that the Ephesians
+were worshippers of the great goddess Diana, they need not
+be troubled by anything St. Paul said; more especially as the
+image of Diana had come down from heaven, and could not therefore
+be one of those idols, made by the hands of men, against
+which the Apostle had spoken. Then he went on to show them,
+that they had done wrong in seizing Gaius and Aristarchus, whom
+they could not accuse of any crime whatever: they were neither
+robbers of churches, nor yet blasphemers of the goddess, and
+could not justly be taken before the magistrates; but if Demetrius
+and his fellow workmen had injury to complain of, there were
+proper courts of law, where such complaints would be heard and
+judged. But he also told them, that if they wished to inquire
+into the doctrines taught by St. Paul and his companions,
+it must be done in a very different manner: a proper assembly
+must be called, of people who had authority to judge of such
+questions; and then the matter must be brought before them:
+and he ended by telling them, that they were in danger of being
+punished for the uproar and confusion they had made, for there
+was no cause for it, and therefore they would not be able to give
+a satisfactory answer to the Roman governor, if he should call
+them to account for what had happened.</p><p><span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span></p>
+
+<p>When the town-clerk had thus spoken, he dismissed the
+assembly. "And after the uproar was ceased, Paul called unto
+him the disciples," to take leave of them, "and embraced them,
+and departed for to go into Macedonia."</p>
+
+<p>From another part of the Bible, we learn that Timothy was
+now left at Ephesus, to direct the affairs of the Church in that
+city. We are not told what places St. Paul now visited in Macedonia,
+but no doubt he went wherever he had been before, as
+well as to other places. From one of these places in Macedonia,
+St. Paul wrote the First Epistle to Timothy; directing him how
+to answer the Jewish teachers, who tried to bring false doctrines
+into the Church at Ephesus. After giving Timothy much advice
+as to what he was to teach to others, St. Paul ends his letter by
+begging him to keep steadfast in the faith of the Gospel; to avoid
+and flee from all sins; and to follow after righteousness, godliness,
+faith, love, patience, meekness, that so he might, for Jesus
+Christ's sake, receive eternal life.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XX_ST_PAULS_JOURNEY_TO_MILETUS" id="Chapter_XX_ST_PAULS_JOURNEY_TO_MILETUS"></a><span class="smcap">Chapter XX.</span>&mdash;ST. PAUL'S JOURNEY TO MILETUS.</h2>
+
+<p class="noindent"><span class="smcap">During</span> the time that St. Paul was journeying about in Macedonia,
+he suffered much both from the unbelieving Jews and the infidels;
+for he says himself, in one of his Epistles (2 Cor. vii.), "when we
+were come into Macedonia, our flesh had no rest, but we were
+troubled on every side; without were fightings, within were fears."
+But in the midst of his troubles, the Apostle had one great comfort,
+for Titus came to him from Corinth, and brought him a very
+satisfactory account of the state of the Church in that city.</p>
+
+<p>A short time afterwards, he sent Titus back to Corinth, and
+by him he sent his "Second Epistle to the Corinthians." Some
+of the teachers, who had been reproved for disturbing the faith of
+the believers by their mistaken teaching, had, in their anger at
+the reproof, spoken ill of St. Paul himself. In this letter, therefore,
+St. Paul shows the Corinthians that all he has done or said has been
+according to the Will of God, and that therefore they may safely
+believe him rather than any teachers, whose doctrines do not
+agree with what he had taught them. Many other things he
+wrote; above all, entreating the members of the Corinthian<span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span>
+Church to keep steadily in the Faith of the Lord Jesus Christ,
+and to strive to please God in all things, by living in peace and
+holiness.</p>
+
+<p>This Epistle St. Paul sent to Corinth by Titus, remaining
+himself a little longer in Macedonia. "And when he had gone
+over those parts, and had given them much exhortation, he came
+into Greece, and there abode three months." We are told nothing
+of what St Paul did during these three months, but no doubt he
+visited Corinth amongst other places; and we are quite sure that
+wherever he went he was doing the work of the Lord. It seems
+that St Paul proposed to go by sea from Achaia to Syria; but the
+Jews, who were as usual greatly vexed at the success of his
+preaching, laid some plot to take or kill him, at the port from
+which he must sail. Hearing in some way of this plot, St. Paul
+"purposed," or determined, to return through Macedonia, and so
+disappoint the malice of his enemies. Accordingly he went into
+Macedonia, where he was joined by several of the brethren from
+different cities in that province. And they "accompanied him
+into Asia," together with some others who had come with him from
+that country.</p>
+
+<p>St. Paul appears to have merely passed through Macedonia at
+this time, sending most of his company on before, for St. Luke
+says of them, "These going before tarried for us at Troas,"&mdash;that is,
+they crossed over into Asia, and waited at Troas until the Apostle
+should join them there.</p>
+
+<p>St. Luke and one or two others stayed with St. Paul, and we
+read, "And we sailed away from Philippi after the days of
+unleavened bread, and came unto them to Troas in five days;
+where we abode seven days." Whilst St. Paul was on his way
+through Macedonia at this time, he wrote a long letter, called
+"The Epistle to the Romans," about the year 58 (<span class="smcap">a.d.</span>). In our
+Bibles, this Epistle stands first of all; but the Epistles are not
+<i>chronologically</i> arranged; that is, they are not arranged according
+to the order in which they were written. If they had been
+chronologically arranged, "The Epistle to the Galatians," written
+<span class="smcap">a.d.</span> 51, would have stood first; then "The First Epistle to the
+Thessalonians," also written <span class="smcap">a.d.</span> 51; and next, "The Second
+Epistle to the Thessalonians," <span class="smcap">a.d.</span> 52; and that to "Titus,"
+<span class="smcap">a.d.</span> 53. After these, the next in order would have been, "The
+First Epistle to the Corinthians," <span class="smcap">a.d.</span> 57, and "The First Epistle
+to Timothy," in the same year; and "The Second Epistle to the<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span>
+Corinthians," <span class="smcap">a.d.</span> 58, just before St. Paul wrote that of which we
+are speaking, to "The Romans."</p>
+
+<p>In this letter, St. Paul speaks both to the Jews and Gentiles;
+trying to persuade both, that the only possible way of salvation
+for all mankind was through Faith in Jesus Christ. He tells the
+Gentiles that their learning and wisdom will not save them; and
+that even all their moral virtues, such as truth, honesty, charity,
+and such like, will be of no use without Faith: they must first
+believe in Jesus Christ, and then do all these things, <i>because</i> they
+are pleasing to Him. To the Jews, the Apostle writes, that all
+their obedience to the Law of Moses cannot save them, or give
+them eternal life; that the Law was only given to prepare the
+way for Christ, Who had now made known that the only way of
+salvation was through Faith in Him, and consequent obedience
+to His holy Word. St. Paul also explained clearly, that Adam's
+sin had made all men sinners; and that therefore all men deserved
+the wrath of God; but that Christ, by His sufferings and death,
+had undone the evil brought upon all mankind by Adam, and
+purchased for them forgiveness and justification. Much more St.
+Paul taught in this Epistle, and we have it to teach us now. The
+Epistles are of the greatest use to us, for they explain and teach
+much, that is not even mentioned in the Gospels.</p>
+
+<p>From Troas, St. Paul determined to go on foot to Assos,
+another sea-port town a little to the south; but at the same time
+he purposed to send most, if not all, his companions to that place
+by sea. During the seven days spent by St. Paul at Troas, he of
+course preached the Gospel diligently; and, on the last occasion
+of his speaking to the people, a very remarkable event took place,
+of which we must now read the account given us by St. Luke in
+the Book of Acts.</p>
+
+<p>"And upon the first day of the week, when the disciples came
+together to break bread, Paul preached unto them, ready to depart
+on the morrow."</p>
+
+<p>The "breaking of bread" here spoken of, was the partaking
+of the Bread and Wine which, on the night before His death, our
+blessed Lord commanded to be received constantly by all His
+faithful followers, in remembrance of His Body given, and
+His Blood shed, for our redemption. This receiving of Bread
+and Wine we call "The Sacrament of the Lord's Supper." The
+early Christians met to partake of the Lord's Supper on the First
+Day of every week, the day on which Jesus rose from the dead.<span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span>
+On the night before St. Paul intended to leave Troas, the disciples
+met together to partake with him, for the last time, of the Lord's
+Supper, and to listen to his farewell counsels. Much had the
+Apostle to say, and his hearers were anxious to learn of him, so
+that he continued his speech until midnight. "And there were
+many lights in the upper chamber, where they were gathered
+together." This upper chamber was, on what we should call the
+third story, and, like all Eastern houses, would have large windows
+opening even with the floor. "Many lights," and a number of
+people, naturally made the room very hot, so that the windows
+were wide open. "And there sat in a window a certain young man
+named Eutychus, being fallen into a deep sleep: and as Paul was
+long preaching, he sunk down with sleep, and fell down from the
+third loft, and was taken up dead." The terrible death of this
+young man would, of course, create much confusion and distress
+amongst the assembled Christians. "And Paul went down, and
+fell on him, and embracing him said, Trouble not yourselves;
+for his life is in him." The Apostle did not ask God to bring
+Eutychus at once to life, but he told the brethren that his life
+would come back, and that they need not therefore grieve and
+distress themselves about him. Those to whom St. Paul now
+spake had faith in God, Whose servant he was, and therefore
+believed his words, and were content to wait the Lord's time; and
+so they returned to the upper chamber, leaving the lifeless body
+of Eutychus for a time, while St. Paul continued his preaching.
+"When he therefore was come up again, and had broken bread,
+and eaten, and talked a long while, even till break of day, so he
+departed," and went at once on his way to Assos. The Apostle
+grudged no labour done for the Lord; on the eve of a journey he
+gave up his night's rest to preach the Gospel: Eutychus, who
+might probably never have another opportunity of learning from
+him, had fallen asleep instead of listening to the words of
+salvation. After St. Paul's departure from amongst the brethren,
+the miracle which he had foretold came to pass; for "they
+brought the young man alive, and were not a little comforted."
+Comforted as to Eutychus himself, and comforted in this
+additional proof, that St. Paul's words were indeed the words of
+one under the especial direction and blessing of God Almighty,
+the Lord of Life and Death. St. Luke now says, "And we went
+before to ship, and sailed unto Assos, there intending to take in
+Paul: for so had he appointed, minding himself to go afoot.<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span>
+And when he met with us at Assos, we took him in, and came
+to Mitylene." This was the chief town in Lesbos, one of the
+islands of the Archipelago: the whole island is now called
+Metelin. St. Paul did not stop at Mitylene, for we read that he
+and his company passed the island of Chios next day, then that
+of Samos, and landed at Trogyllium, a town of Asia Minor, to
+the S.W. of Ephesus; and next day they came to Miletus, still
+lower on the coast, but directly to the south of Ephesus, from whence
+it was no great distance. St. Paul knew that if he went to
+Ephesus, he should find it difficult to get away again so soon as
+he wished; and therefore he "had determined to sail by Ephesus,
+because he would not spend the time in Asia: for he hasted, if it
+were possible for him, to be at Jerusalem the day of Pentecost."
+But although he could not spare time to visit Ephesus,
+he would not be so near without seeing some of the elders of the
+Church, especially as he had something he wished particularly to
+say to them. The chief ruler of the Church under St. Paul was
+now journeying with him; for Timotheus, or Timothy, was Bishop
+of Ephesus, and during his absence had left the care of the Church
+to a certain number of elders, or chief men amongst the believers.
+From Miletus, therefore, St. Paul "sent to Ephesus, and called
+the elders of the church. And when they were come to him,"
+St. Paul spake to them. He reminded them, that he had freely
+preached unto them the Gospel of Jesus Christ, in spite of all
+difficulties and dangers; keeping back nothing that was profitable
+for them to know; "testifying both to the Jews, and also to the
+Greeks, repentance toward God, and faith toward our Lord Jesus
+Christ." He then told them that now, by the direction of the
+Holy Spirit, he was going up to Jerusalem, not knowing what
+would happen to him there; except that the Holy Ghost had
+made known unto him, that in every city bonds and afflictions
+awaited him. But St. Paul then declared, that the prospect of
+imprisonments and persecutions did not trouble him, for that he
+was quite ready to give up his life also, if so he could best finish
+the work which the Lord had given him to do: in the faithful
+service of God he should finish his course, or end his life, with
+joy. The Apostle then spake words grievous for the Ephesians
+to hear; saying, "And now, behold, I know that ye all, among
+whom I have gone preaching the kingdom of God, shall see my
+face no more. Wherefore I take you to record this day, that
+I am pure from the blood of all men; for I have not shunned to<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span>
+declare unto you all the counsel of God." St. Paul had thoroughly
+done his duty to the Ephesians, in showing them the way of
+salvation; and if any of them failed to obtain it, such failure
+could in no way be laid to him: he was "pure from the blood,"
+the <i>spiritual death</i>, of all men.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXI_ST_PAUL_GOES_UP_TO_JERUSALEM" id="Chapter_XXI_ST_PAUL_GOES_UP_TO_JERUSALEM"></a><span class="smcap">Chapter XXI.</span>&mdash;ST. PAUL GOES UP TO JERUSALEM.</h2>
+
+<p class="noindent"><span class="smcap">After</span> reminding the elders of Ephesus of what he had done for
+them and their countrymen, St. Paul exhorted them to take heed
+unto themselves, and to all the flock over which the Holy Ghost
+had made them overseers, so as in all things to set a good
+example to others; and to feed the Church, or nourish and
+strengthen the souls of the brethren, with the blessed truths of
+the Gospel, the pure Word of Him Who had purchased the Church
+with his own blood. He told them, that he was the more anxious
+to exhort them to do this, because he knew that, after his departing,
+wicked men, whom he likens to "grievous wolves," would
+enter in among them, not sparing the flock, but leading the
+brethren astray to the destruction of their souls. And not only
+this, but also of their own selves men should arise teaching false
+doctrines, speaking perverse things, to draw away disciples after
+them. Having thus warned them, St. Paul entreated them to
+"watch," remembering that for three years he had not ceased
+to warn them of these things. Again the Apostle commended
+the Ephesians to the grace of God, which was able to give them
+an inheritance "among all them which are sanctified": and ended
+by reminding them that he had "coveted no man's silver, or gold,
+or apparel"; but that he had maintained himself by working with
+his own hands, setting them an example that they also should
+"remember the words of the Lord Jesus, how he said, It is more
+blessed to give than to receive." "And when he had thus spoken,
+he kneeled down, and prayed with them all." St. Paul knew well
+that without the blessing and help of God no good thing can be
+done; and thus did he set an example to all men for ever, to ask
+His aid in all their works.</p>
+
+<p>"And they all wept sore, and fell on Paul's neck, and kissed
+him, sorrowing most of all for the words which he spake, that
+they should see his face no more. And they accompanied him<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span>
+unto the ship," in which he was about to sail from Miletus;
+anxious not to lose sight of him before it was absolutely necessary.
+It was natural and right that the elders of Ephesus should
+be deeply grieved, at hearing that they would never again in this
+world, see one who had been so much with them, and from whom
+they had learnt so much. But had they duly considered his
+words, they would not have sorrowed most of all on this account,
+but for the troubles which were to fall upon their Church from
+false and wicked teachers, who would lead many to forsake the
+Gospel, and thus destroy them for ever.</p>
+
+<p>Having taken a final leave of the elders of Ephesus, St. Paul
+and his company sailed to the island of Coos, or Cos; then to
+another called Rhodes; and from thence to the coast of Asia
+Minor, where they landed at Patara, a sea-port of Lycia. Here
+they found a ship about to sail into Ph&#339;nicia, and going on
+board, they passed near the isle of Cyprus, and finally landed
+at Tyre, "for there the ship was to unlade her burden." Finding
+disciples at Tyre, St. Paul stayed with them seven days, teaching
+and exhorting them. St. Luke tells us that some of these disciples
+"said to Paul through the Spirit, that he should not go up
+to Jerusalem." This means that the Holy Spirit had made known
+to these disciples, that great troubles and dangers awaited the
+Apostle at Jerusalem; and therefore they tried to persuade him
+that he should not go up at all. St. Paul, however, knew that
+it was his duty to go to Jerusalem at this time, and therefore no
+fear of personal suffering would keep him away: he was ready
+to undergo whatever God saw fit to send. St. Luke then says,
+"And when we had accomplished those days, we departed, and
+went our way; and they all brought us on our way, with wives
+and children, till we were out of the city: and we kneeled down
+on the shore, and prayed."</p>
+
+<p>The brethren at Tyre were grieved to part with St. Paul,
+particularly foreseeing that sufferings awaited him at Jerusalem.
+They accompanied him to the sea-shore, where the ship waited
+for him. Their last act sets us an example of what we should
+do in all times of sorrow and anxiety. They would not part
+without praying to God; so they all knelt down where they were,
+and prayed earnestly from their hearts. The Lord will hear all
+such real prayers, wherever we say them, or whether we are
+kneeling or not; but if we kneel down and repeat words without
+caring or thinking about what we are saying, that is not such<span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span>
+prayer as the Lord our God has promised to hear. When
+St. Paul and his companions had prayed with the Christians
+of Tyre, and taken leave of them, they "took ship,"&mdash;that is,
+embarked on board the ship, whilst the others "returned home
+again."</p>
+
+<p>From Tyre St. Paul sailed to Ptolemais, and landing there,
+stayed one day with the brethren. Ptolemais was a celebrated
+sea-port of Syria, to the north of Mount Carmel. In the Old
+Testament, Ptolemais is called Accho. It was situated in that
+part of the Land of Canaan given to the Tribe of Asher; and
+it was one of those cities out of which the Children of Israel did
+not drive the idolatrous inhabitants, as the Lord had commanded
+them to do. You will remember the sin and trouble that came
+upon the Land of Israel, in consequence of the disobedience of
+several of the tribes, who, instead of entirely driving out the
+Canaanites, let them continue to live amongst them; by which
+they were afterwards led into sin, and suffered much misery in
+consequence.</p>
+
+<p>The town of Accho was enlarged and beautified, after the
+death of Alexander the Great, by the first of the Egyptian kings,
+called Ptolemy; and the name of the city was in consequence
+changed to Ptolemais. We now call it Acre, and you will find
+Acre often spoken of in history.</p>
+
+<p>St. Luke now says, "And the next day we that were of
+Paul's company departed, and came unto Cæsarea: and we
+entered into the house of Philip the evangelist, which was one
+of the seven; and abode with him." We have heard of Philip
+as one of the seven deacons, (of whom Stephen was another,)
+chosen to help the Apostles, by distributing food and money to
+the believers, when they had all things in common; and we
+have also heard of his being sent by the Spirit into the desert
+between Jerusalem and Gaza, to teach the officer of Candace,
+queen of Ethiopia; after which he returned to his home in
+Cæsarea. This Philip must not be confounded with the Apostle
+of the same name, a native "of Bethsaida, the city of Andrew
+and Peter," unto whom our Lord said, "Follow me." We do
+not call the deacon Philip an "evangelist," because we only give
+that name to those four men who, by the inspiration of God,
+wrote their several accounts of Christ's life and death; but St.
+Luke might well call Philip so, because he preached the Gospel
+in every place to which he was sent; and one who spreads the<span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span>
+knowledge of the Gospel by preaching it, was as much an "evangelist"
+as he who spread it by his writing.</p>
+
+<p>Philip had four unmarried daughters, to whom God had, in
+a miraculous way, given His Holy Spirit, so that they "did
+prophesy." This was a fulfilment of the ancient promise recorded
+by the prophet Joel, that in the days of the Messiah the Spirit
+should be poured out upon their sons and daughters, servants
+and handmaidens, so that they should prophesy.</p>
+
+<p>St. Paul stayed many days with Philip. We hear nothing
+of the work he then did there; but St. Luke says, "And as we
+tarried there many days, there came down from Judæa a certain
+prophet, named Agabus. And when he was come unto us, he
+took Paul's girdle, and bound his own hands and feet, and said,
+Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind
+the man that owneth this girdle, and shall deliver him into the
+hands of the Gentiles." We have heard already of Agabus, as
+one of the prophets who went from Jerusalem to Antioch, and
+foretold the dearth, or famine, in consequence of which the
+Christians of Antioch made a collection for the poorer brethren
+at Jerusalem, and "sent it up by the hands of Barnabas and
+Saul," as St. Paul was at that time called. Agabus, inspired by
+the Holy Spirit, now bore his testimony to the dangers which
+threatened the Apostle at Jerusalem. The consequence of this
+was, that St. Paul's companions themselves, and "they of that
+place," (the brethren at Cæsarea,) "besought him not to go up
+to Jerusalem"; and so avoid the dangers which threatened him
+in that city.</p>
+
+<p>Here we see that even our friends may tempt us to sin, and
+that we must be careful not to yield to their entreaties when
+they would make us do wrong. When we know what our duty
+is, we must not be prevented from doing it, either by love to our
+friends or fear of our enemies. It is often very hard and difficult
+to do right, when those we love, ask and beg us not to do it. In
+this way, children are often led to do wrong. Let us all, whether
+we are old or young, take care not to give way to such temptations;
+and, above all, let us never so tempt others to do wrong:
+let us never ask any one to do what is wrong, but, on the contrary,
+do all we can to persuade all to do what is right and pleasing
+in the sight of God. St. Paul knew that it was his duty to go
+up to Jerusalem; and therefore when those about him entreated
+him not to go, he answered, "What mean ye to weep and to<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span>
+break mine heart? for I am ready not to be bound only, but also
+to die at Jerusalem for the name of the Lord Jesus."</p>
+
+<p>Though the Apostle was firmly resolved to do his duty, and
+quite ready to lay down his life for Christ's sake, if called upon
+to do so, it grieved him to give pain to his friends; and therefore
+he reminds them, that all their sorrow and weeping would but
+distress him more and more&mdash;break his heart, as he expressed it,
+without in any way changing his settled purpose to go up to
+Jerusalem.</p>
+
+<p>When St. Paul had thus declared his unalterable determination,
+those who had tried to persuade him not to carry it out, did
+what they should have done at first: they left the whole matter
+in the hands of God, for "when he would not be persuaded," they
+"ceased, saying, The will of the Lord be done." Thus St. Paul's
+example had a good effect upon the brethren.</p>
+
+<p>St. Luke then says, "And after those days we took up our
+carriages, and went to Jerusalem." The word "carriages" here
+does not mean conveyances to take people from one place to another,
+but rather such things as they <i>carried</i> with them&mdash;their baggage,
+in short. Some of the disciples from Cæsarea went with the
+Apostles. Amongst them was an old disciple, a native of
+Cyprus, called Mnason, who appears at this time to have had
+a house in Jerusalem, where St. Paul and his company were to
+lodge. St. Luke tells us, "And when we were come to Jerusalem,
+the brethren received us gladly. And the day following
+Paul went in with us unto James; and all the elders were present.
+And when he had saluted them, he declared particularly
+what things God had wrought among the Gentiles by his
+ministry. And when they heard it, they glorified the Lord."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXII_TUMULT_AT_JERUSALEM" id="Chapter_XXII_TUMULT_AT_JERUSALEM"></a><span class="smcap">Chapter XXII.</span>&mdash;TUMULT AT JERUSALEM.</h2>
+
+<p class="noindent"><span class="smcap">St. James</span>, and the elders of the Church at Jerusalem, glorified
+God, upon hearing of the conversion of so many Gentiles by the
+teaching of St. Paul, and then they "said unto him, Thou seest,
+brother, how many thousands of Jews there are which believe;
+and they are all zealous of the law: and they are informed of
+thee, that thou teachest all the Jews which are among the
+Gentiles to forsake Moses, saying that they ought not to circum<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span>cise
+their children, neither to walk after the customs. What is
+it therefore? the multitude must needs come together: for they
+will hear that thou art come."</p>
+
+<p>The elders feared, that St. Paul's coming to Jerusalem might
+cause a disturbance amongst the Jewish converts; who, though
+Christians, reverenced the Law, and could not bear that it should
+be neglected. They had heard exaggerated accounts of what the
+Apostle had taught; for he had never said that it was <i>wrong</i>
+to observe and do the things commanded by Moses, and that
+therefore they <i>ought not</i> to do them. He had only said, that it
+was not <i>necessary</i> to keep the ceremonial Law; and that it was
+<i>useless</i> to do so, because no man could obtain eternal life by any
+such outward acts. St. Paul's great object was to make the Jews
+understand, that the Law given by Moses, was only meant to be
+binding until the Messiah came; and that as Jesus had now
+visited his people, the ceremonial part of the Law was done away
+with. God no longer required it to be observed: therefore, if the
+Jews chose still to observe it, they must not imagine that by doing
+so they would now find favour with God: the only way to gain
+his favour was by believing in Jesus Christ, and trying, out of
+love for Him, to obey all the commands and precepts of the
+Gospel: all who thus strove to please God, would find favour in
+His sight, whether they kept the ceremonial Law or not. The
+Jewish converts at Jerusalem, not clearly understanding what
+St. Paul had taught, were set against him; and as they would be
+sure to meet together to discuss the matter, as soon as they heard
+of his arrival, the elders now said to one another, "What is it
+therefore?"&mdash;that is, what can be done to quiet the fears of these
+Jewish brethren. The plan that the Apostles and elders now
+proposed, was one that would show the Jews, that St. Paul did
+not think it <i>wrong</i> to observe the forms of the Law, though he
+taught that it was not <i>necessary</i> to do so. What this plan was,
+we shall hear from what they now said to St. Paul, "Do therefore
+this that we say to thee: We have four men which have a vow on
+them; them take, and purify thyself with them, and be at charges
+with them, that they may shave their heads: and all may know
+that those things, whereof they were informed concerning thee,
+are nothing; but that thou thyself also walkest orderly, and
+keepest the law."</p>
+
+<p>To understand this speech, we must remember that even in
+the time of Moses, the Children of Israel were in the habit of<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span>
+showing their piety, and their wish to serve God, by devoting
+themselves for a time to the performance of special acts of worship;
+separating themselves from their brethren, for the observance of
+certain forms and ceremonies. A person who thus separated
+himself for a time from others by a particular profession of
+religion, was called a Nazarite; and the Lord Himself gave
+Moses directions, as to the outward forms and ceremonies to be
+observed by every one, who should vow the vow of a Nazarite.
+To take the vow of a Nazarite was a <i>voluntary</i> act; that is, it was
+at the choice of any person to take it: but once taken, the person
+who had thus devoted himself to the special service of God, was
+neither to drink wine, nor any of the drinks made from fruits or
+honey: he was to drink water only, that his head might be cool
+and clear, and better able to attend to his religious studies and
+exercises. Then he was not to shave his head, nor to cut his hair;
+neither was he to do any of the things usually done upon the
+death of a relation, because such mourning for the dead would
+render him unclean.</p>
+
+<p>Some persons vowed themselves to be Nazarites for life;
+others only for a certain number of years, months, or even days:
+and at the end of the time, the Nazarite was to bring certain
+offerings unto the priest to be presented to the Lord: then he was
+to shave his head at the door of the tabernacle, and burn the hair
+in the fire which consumed the peace offerings. After all the
+appointed ceremonies had been gone through, the Nazarite was
+free from his vow, and might return to live like other people.
+You will, I hope, remember Samson, who was a Nazarite from his
+birth; and who fell into great trouble, because his vow was
+broken, when his hair was cut off by Delilah.</p>
+
+<p>Now at the time when St. Paul came to Jerusalem, there were
+four men there, who had taken the vows of a Nazarite for a short
+time: their time was nearly out, and the elders proposed that
+St. Paul should join them in abstaining (or keeping) from such
+things, as they were forbidden to do; and that he should "be at
+charges with them," that is, pay for the sacrifices they must offer,
+before they could shave their heads, and be free from their vows.
+The Jews looked upon it as an act of piety, for any person to
+pay the expenses of those who had taken the vow of a Nazarite.</p>
+
+<p>We have now seen what the elders advised St. Paul to do,
+in order to show the Jews that he was no <i>enemy</i> to the Law of
+Moses, and did not think it <i>wrong</i> to observe its forms, if people<span class="pagenum"><a name="Page_304" id="Page_304">[Pg 304]</a></span>
+liked to do so, though it was unnecessary. And they added,
+"As touching the Gentiles which believe, we have written and
+concluded that they observe no such thing, save only that they
+keep themselves from things offered to idols, and from blood, and
+from strangled, and from fornication": thus repeating that
+decision of the Church, with which the teaching of St. Paul agreed.</p>
+
+<p>"Then Paul took the men, and the next day purifying himself
+with them entered into the temple, to signify the accomplishment
+of the days of purification, until that an offering should be
+offered for every one of them." All this was done for the sake
+of peace, and to make the Jews more willing to listen to St. Paul.
+Some people think it was not right nor wise to act in this manner,
+because it might lead man to believe, that the Law <i>ought</i> to be
+observed in all its ceremonies, and that St. Paul's practice did
+not quite agree with his preaching. At any rate it had not the
+effect of satisfying the Jews; on the contrary, it caused a serious
+disturbance. "When the seven days were almost ended," some
+unbelieving Jews of Asia, who had persecuted St. Paul in their
+own country, and were now come to Jerusalem for the same
+purpose, "when they saw him in the temple, stirred up all the
+people, and laid hands on him, crying out, Men of Israel, help:
+this is the man, that teacheth all men everywhere against the
+people, and the law, and this place." They declared that
+St. Paul, by his teaching, was taking away from the Jews all their
+privileges as the chosen people of God, and putting the heathen
+on an equality with them; that he taught men not to respect the
+law, nor to reverence the temple; and that he did not reverence it
+himself, but had polluted and defiled it; for, said they, he "brought
+Greeks also into the temple, and hath polluted this holy place."
+This they said, because they had seen an Ephesian convert,
+named Trophimus, in the city with St. Paul, and "supposed that
+Paul had brought (him) into the temple"; which of course he had
+not done: because, though he knew that the entrance of a true
+Christian into the temple would not be displeasing to God, he
+knew that it would greatly offend the Jews, if any one who had
+been a Gentile, went any further than the outer court of the
+temple, set apart for the Gentiles: and he did not wish to offend
+or vex the Jews needlessly. We should never do anything to vex
+or grieve others, unless it is our <i>duty</i> to do it. Our duty we must
+do, whatever be the consequence.</p>
+
+<p>The Jews, who now tried to stir up the people against<span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span>
+St. Paul, succeeded to their utmost wish in raising a disturbance,
+for "all the city was moved, and the people ran together: and
+they took Paul, and drew him out of the temple: and forthwith
+the doors were shut. And as they went about to kill him, tidings
+came unto the chief captain of the band, that all Jerusalem was
+in an uproar." The band here spoken of, was the Roman garrison,
+or party of soldiers, posted in Jerusalem, to keep the city in order,
+and prevent any kind of disturbance or riot amongst the Jews.
+The chief captain of this band, at the time we are speaking of,
+was a Roman named Claudius Lysias; "who," upon hearing of
+the uproar, "immediately took soldiers and centurions, and ran
+down unto them." They had not far to go, for the place in which
+they were posted was the castle of Antonia, close to the north-west
+corner of the temple. This castle, or strong tower, had been
+built by Herod the Great: it was so high, that from the upper
+part, the soldiers on watch could see what was going on in the
+two outer courts of the temple: they would therefore have seen
+St. Paul dragged out of the temple by an angry mob, and they
+would at once have taken these tidings to their captain, who
+went down with all haste, and arrived in time to save the Apostle's
+life; for the Jews feared the Roman soldiers, and when they saw
+them, "they left beating of Paul"&mdash;that is, ceased to beat him.</p>
+
+<p>"Then the chief captain came near, and took him, and
+commanded him to be bound with two chains"; for as he
+naturally concluded that St. Paul must have committed some
+crime, to make the Jews treat him in this way, his first care was
+to secure him, that he might not run away, and thus escape the
+punishment he deserved. We may be quite sure that the Apostle
+would have made no attempt to escape; but that the Romans
+could not know. When Claudius Lysias had secured his
+prisoner, he "demanded who he was, and what he had done."
+To this question, no reasonable answer could be given; for as
+St. Paul had not committed any crime, no intelligible accusation
+could be brought against him: and therefore, "some cried one
+thing, some another, among the multitude": so that Claudius
+Lysias could make out nothing for certain; "and when he could
+not know the certainty for the tumult, he commanded him to be
+carried into the castle." The Jews, unwilling to lose their
+victim, pressed after the soldiers who were leading him away,
+eager to kill him. "And when he came upon the stairs," leading
+up into the castle, "so it was, that he was borne," or carried, by<span class="pagenum"><a name="Page_306" id="Page_306">[Pg 306]</a></span>
+"the soldiers for the violence of the people. For the multitude
+followed after, crying, Away with him." On the top of the
+stairs, the Apostle was out of reach of his furious enemies; "and
+as Paul was to be led into the castle, he said unto the chief
+captain, May I speak unto thee?" These words were spoken in
+Greek, to the astonishment of Claudius Lysias, who imagined
+that his prisoner must be a certain Egyptian, or rather a Jew
+who had come from Egypt to Jerusalem, about two years before
+this time. Giving out that he was a great prophet sent by God,
+this man persuaded great numbers of people to go with him to the
+Mount of Olives, promising, that they should see the walls of the
+city fall down at his command: but he intended, with the help
+of these people, to force his way into the city, and destroy the
+Roman guards. This attempt was, however, prevented by Felix,
+the governor of Judæa: many of these foolish people were killed,
+and the leader himself fled into the wilderness, accompanied by
+a great number of men, that "were murderers," or had committed
+other crimes which made them liable to punishment.
+Josephus the historian tells us, that these murderers were persons
+who, under pretence of religion, came up to Jerusalem with
+daggers or short swords, concealed under their cloaks, ready to do
+any act of violence. They were employed by Felix to murder
+Jonathan the High Priest; and for this crime they of course
+received no punishment. They afterwards made it a practice,
+to come up to Jerusalem for all the feasts; and then, either by
+hiring themselves out as assassins to those who wished to get rid
+of an enemy, or by killing those against whom they had any
+grudge, they committed numerous murders, even in the temple
+itself. The number of these murderers became very considerable,
+and the Roman Government wished to destroy them.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXIII_ST_PAUL_BROUGHT_BEFORE_THE" id="Chapter_XXIII_ST_PAUL_BROUGHT_BEFORE_THE"></a><span class="smcap">Chapter XXIII.</span>&mdash;ST. PAUL BROUGHT BEFORE THE
+SANHEDRIM.</h2>
+
+<p class="noindent"><span class="smcap">When</span> St. Paul said in Greek to the Chief captain, "May I speak
+unto thee?" he said, in answer, "Canst thou speak Greek? Art
+not thou that Egyptian, which before these days madest an
+uproar, and leddest out into the wilderness four thousand men
+that were murderers? But Paul said, I am a man which am<span class="pagenum"><a name="Page_307" id="Page_307">[Pg 307]</a></span>
+a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and,
+I beseech thee, suffer me to speak unto the people." Claudius
+Lysias readily granted this request. "And when he had given
+him licence, Paul stood on the stairs, and beckoned with the hand
+unto the people"; signifying that he had something to say, if
+they would only be quiet and listen to him. The people were
+now willing to hear him. "And when there was made a great
+silence, he spake unto them in the Hebrew tongue, saying, Men,
+brethren, and fathers, hear ye my defence which I make now
+unto you." It would seem that many of those who had been
+crying out against St. Paul, had no idea that he was himself
+a Jew, and able to speak to them in their own beloved language;
+for "when they heard that he spake in the Hebrew tongue to them,
+they kept the more silence." St. Paul then told the people that he
+himself was born a Jew, and had been brought up in Jerusalem by
+their famous teacher Gamaliel, who had taught him the very strictest
+observance of the Law of Moses; and that he himself had been
+so zealous for the Law, that he had at one time cruelly persecuted
+the Christians, as the High Priest and all the elders of the Jews
+could bear witness. Then he went on to give an account of all
+that had happened to him on his way to Damascus, and how he
+had in consequence become himself a believer in Jesus Christ.
+He also told the people, that when he was afterwards in Jerusalem,
+the Lord had appeared to him in a vision, and given him a positive
+command to go and preach to the Gentiles, saying, "Depart:
+for I will send thee far hence unto the Gentiles." Hitherto, the
+assembled multitude had listened quietly to what the Apostle
+said, "they gave him audience unto this word"; but when they
+heard him plainly declare, that it was the will of God that the
+Gentiles should share His favour, which they thought belonged
+only to themselves, they were filled with rage, and would hear
+no more: they "lifted up their voices, and said, Away with such
+a fellow from the earth: for it is not fit that he should live":
+and they cast off their upper garments, that they might be ready
+to stone him, and threw dust up into the air, to show their hatred
+and contempt.</p>
+
+<p>The Arabs in these days have a custom like this; for when
+any person, who is speaking in public, says anything they disapprove
+of, they throw dust into the air, to show that they have
+no respect for the speaker and do not believe what he is saying.
+St. Paul was now in great danger of being torn in pieces, if the<span class="pagenum"><a name="Page_308" id="Page_308">[Pg 308]</a></span>
+people, who stood raging and shouting round the stairs on which
+he stood, could catch hold of him. Claudius Lysias saw that the
+only hope of stopping the uproar, was to take St. Paul out of sight
+of the enraged multitude. "And as they cried out, and cast off
+their clothes, and threw dust into the air, the chief captain commanded
+him to be brought into the castle." But he was as far
+as ever from knowing what the Jews accused St. Paul of: he did
+not understand Hebrew, and therefore he had no idea of what had
+been said; but he naturally thought, that it must be something
+very wrong to put the people into such a rage. Seeing therefore,
+that there was no other chance of learning the truth, he now
+determined to have St. Paul beaten, according to the custom of
+the Romans, who treated prisoners in this way, in order to make
+them confess what crimes they had committed. Claudius Lysias
+therefore, after having had the Apostle brought into the castle,
+"bade that he should be examined by scourging; that he might
+know wherefore they cried so against him. And as they bound
+him with thongs" to a pillar, as was usual in such cases, "Paul said
+unto the centurion that stood by, Is it lawful for you to scourge
+a man that is a Roman, and uncondemned?" The privileges
+of a Roman, that is, of a Roman citizen, have been explained.
+The centurion, who commanded the party of soldiers about to
+scourge the prisoner, was fully aware of the danger of so treating
+one, who had in any way obtained the freedom of Rome; and
+therefore, when he heard such words spoken by his prisoner, he
+at once "went, and told the chief captain, saying, Take heed
+what thou doest; for this man is a Roman." Such a startling
+piece of intelligence, at once brought Claudius to the spot where
+the prisoner stood bound with thongs to a pillar, with the soldiers
+round ready to scourge him. "Then the chief captain came, and
+said unto him, Tell me, art thou a Roman? He said, Yea.
+And the chief captain answered, With a great sum obtained I this
+freedom. And Paul said, But I was free born. Then straightway
+they departed from him which should have examined him" by
+this torture: and not only did the chief captain give up all idea
+of scourging St. Paul, but he "also was afraid, after he knew
+that he was a Roman, and because he had bound him."</p>
+
+<p>Even binding a Roman citizen was unlawful, and for doing
+this Claudius Lysias was liable to be punished. Nero, who had
+become Emperor of Rome about four years before this time, on
+the death of Claudius, <span class="smcap">a.d.</span> 54, was a harsh and cruel tyrant; and<span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span>
+though he would not have cared whether St. Paul was tortured
+or not, he would have been very angry if any of the laws concerning
+the Roman privileges had been broken; and therefore Claudius
+Lysias had good reason to fear, that if St. Paul complained of the
+treatment which he, a free-born citizen of Rome, had received,
+the Emperor would cause him to be punished. If he had known
+more of the precepts taught by Jesus, he would have felt sure
+that St. Paul would have no wish to revenge himself in such
+a manner. The Apostle made use of his rights as a Roman
+citizen to save himself from a cruel punishment; because, if he
+had been scourged, it might have led men to think that he must
+have been guilty of some crime to deserve such a punishment;
+and it was necessary that the teachers of the holy Word of God
+should appear blameless before all men.</p>
+
+<p>The chief captain now took other measures for finding out
+what St. Paul was accused of; and he summoned the Sanhedrim
+to meet, that they might in a lawful manner examine and judge
+the prisoner, and so ascertain whether there was any reason for
+the rage of the people against him. We read, "On the morrow,
+because he would have known the certainty wherefore he was
+accused of the Jews, he loosed him from his bands, and commanded
+the chief priests and all their council to appear, and
+brought Paul down, and set him before them. And Paul,
+earnestly beholding the council, said, Men and brethren, I have
+lived in all good conscience before God until this day."</p>
+
+<p>Now that the Apostle was called upon to defend himself, he
+rightly wished all men to understand, that he was no criminal
+deserving of anger or punishment; but a man who had always
+tried to do what he believed to be his duty in the sight of God:
+most truly could he say that he had done this; for even when he
+persecuted the followers of Jesus, it was under the mistaken idea
+that it was his duty to do so. But the Jews were angry at his
+saying this, "and the high priest Ananias commanded them that
+stood by him to smite him on the mouth. Then said Paul unto
+him, God shall smite thee, thou whited wall: for sittest thou to
+judge me after the law, and commandest me to be smitten
+contrary to the law? And they that stood by said, Revilest thou
+God's high priest? Then said Paul, I wist not, brethren, that he
+was the high priest: for it is written, Thou shalt not speak evil
+of the ruler of thy people."</p>
+
+<p>The Apostle meant, that if he had known, or looked upon<span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span>
+Ananias as the High Priest, he would not have rebuked him in
+such words; because a ruler of the people must be treated with
+respect, on account of his office: but Ananias deserved the rebuke,
+for the Law commanded all who ruled, or judged others, to do no
+unrighteousness or injustice themselves; and Ananias broke the
+Law, and was guilty of very great injustice in ordering St. Paul to
+be smitten in this way, before he had been proved to be guilty of
+any crime. We must mention here that, in fact, Ananias was <i>not</i>
+the High Priest at this time. He had been High Priest at the
+time of the famine, when Barnabas and Saul took help to the poor
+brethren at Jerusalem; but after that, there had been some disturbance
+between the Jews and Samaritans, and the Romans,
+thinking Ananias to blame, deprived him of his sacred office, and
+sent him as a prisoner to Rome: and though he was afterwards
+allowed to return to Jerusalem, he was not restored to the office of
+High Priest, to which another man, named Jonathan, had been
+appointed. This Jonathan had been killed by the "murderers"
+hired by Felix the Roman governor, and no other High Priest
+had as yet been appointed; therefore there was, in fact, <i>no</i> High
+Priest to be president, or head, of the Sanhedrim. Under these
+circumstances, Ananias set himself up as chief of the Council, and
+behaved in the unjust manner related. St. Paul had only been
+a very few days in Jerusalem, and did not perhaps know that
+Ananias had taken the office of High Priest upon himself; or if
+he did know it, what he said would be a just rebuke to him for
+having done so.</p>
+
+<p>One other matter requires a few words, that is, the "whited
+wall," to which St. Paul compared Ananias. We shall remember
+that our Saviour said, "Woe unto you scribes and Pharisees,
+hypocrites! for ye are like unto whited sepulchres, which indeed
+appear beautiful outwardly, but are within full of dead men's
+bones and all uncleanness. Even so ye also appear righteous
+unto men, but within ye are full of hypocrisy and iniquity." In
+the same manner St. Paul applied the comparison of the "whited
+wall" of a sepulchre to Ananias, who pretended to judge and
+rebuke another, whilst his own heart was full of all evil passions
+and iniquity.</p>
+
+<p>Let us remember, that each such passage of Scripture has
+a lesson for us: all who only think of what men will say, and
+try to <i>appear</i> good in the eyes of their fellow creatures, without
+trying to love and serve God with all their heart, and to do His<span class="pagenum"><a name="Page_311" id="Page_311">[Pg 311]</a></span>
+will whatever men may think of them, are no more pleasing in
+the eyes of our Lord, than were the Pharisees, whom Jesus
+compared to "whited sepulchres."</p>
+
+<p>Now we must return to the Council of the Sanhedrim, and
+hear what the Apostle said in his defence. St. Luke says, "But
+when Paul perceived that the one part (of his hearers) were
+Sadducees, and the other Pharisees, he cried out in the council,
+Men and brethren, I am a Pharisee, the son of a Pharisee: of the
+hope and resurrection of the dead I am called in question"&mdash;meaning
+that he was persecuted and called to account, because
+he had taught that the dead would rise again. "And when he
+had so said, there arose a dissension between the Pharisees and
+Sadducees: and the multitude was divided. For the Sadducees
+say that there is no resurrection, neither angel, nor spirit; but the
+Pharisees confess both. And there arose a great cry: and the
+scribes that were of the Pharisees' part arose, and strove, saying,
+We find no evil in this man: but if a spirit or an angel hath
+spoken to him, let us not fight against God." These scribes
+spake well: but unhappily they did not speak in sincerity, but
+only out of contradiction and spite to the Sadducees, whom they
+hated. They were quite as much opposed to St. Paul's preaching
+to the Gentiles, as any other class of persons could be; and
+therefore it was hypocrisy to pretend to believe that an angel
+had bid him do so. St Paul, moreover, had said nothing
+of any angel speaking to him; but had plainly declared that
+Jesus Christ had spoken to him: and this of course the Pharisees
+could not allow, because they would not acknowledge Jesus
+Christ to be the Messiah. They were, in fact, fighting against
+God&mdash;the very thing which they pretended to be afraid of doing.</p>
+
+<p>The Sadducees were very angry, and the whole Council
+became a scene of the greatest confusion and violence; so that
+Claudius Lysias feared for his prisoner's life; and being answerable
+for his safety, he sent his soldiers to bring him back into the
+castle, where he would be out of danger.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXIV_ST_PAUL_SENT_TO_CAESAREA" id="Chapter_XXIV_ST_PAUL_SENT_TO_CAESAREA"></a><span class="smcap">Chapter XXIV.</span>&mdash;ST. PAUL SENT TO CÆSAREA.</h2>
+
+<p class="noindent"><span class="smcap">We</span> read in the Book of Acts, "And when there arose a great
+dissension, the chief captain, fearing lest Paul should have been
+pulled in pieces of them, commanded the soldiers to go down, and<span class="pagenum"><a name="Page_312" id="Page_312">[Pg 312]</a></span>
+to take him by force from among them, and to bring him into
+the castle."</p>
+
+<p>In the midst of the troubles and dangers with which he was
+now surrounded, the faithful servant of God was not left without
+comfort and encouragement; for we read, that "the night following
+the Lord stood by him, and said, Be of good cheer, Paul:
+for as thou hast testified of me in Jerusalem, so must thou bear
+witness also at Rome. And when it was day, certain of the Jews
+banded together, and bound themselves under a curse, saying that
+they would neither eat nor drink till they had killed Paul."</p>
+
+<p>These men belonged to a party amongst the Jews, who were
+particularly strict in the observance of all the forms and ceremonies
+of the Law; and for their <i>zeal</i> or eagerness in this matter,
+they were called Zealots. These Zealots, quite overlooking the
+Moral Law, which commanded "Thou shalt not kill," taught, that
+it was right to kill any man who did not observe the whole of the
+Ceremonial Law: they therefore made a practice of murdering,
+whenever they had an opportunity, all whom they looked upon as
+enemies of the Law, without waiting for any trial to decide
+whether or not they deserved punishment.</p>
+
+<p>The Chief Priest and elders, instead of trying to prevent
+such wickedness, too often approved of the practices of the
+Zealots; as by their means they got rid of many whom they
+feared and hated, and who certainly could not justly have been
+found guilty of any crime, for which they could have been put to
+death. These Jewish Zealots had bound themselves by a curse
+to kill St. Paul; that is, they expressed a wish that God would
+bring evil upon them, if they did not kill St. Paul, before they ate
+or drank anything. Any such oaths are very sinful at all times,
+even if the act we bind ourselves to do is a good and righteous
+one, because it may not please God that we should do it: man
+proposes, but God disposes; and we must be content with striving
+to do what is right and useful, and leave the issue in His hands.</p>
+
+<p>The Zealots, though they wickedly bound themselves by such
+an oath, knew that there was no risk in any case of their being
+starved to death, because any of their Rabbis could absolve, or
+set them free from such oaths, whenever they did not find it
+convenient to keep them.</p>
+
+<p>There were more than forty of the Zealots which made this
+conspiracy against St. Paul; and they, knowing that the Chief
+Priests and elders would be only too glad to have the Apostle<span class="pagenum"><a name="Page_313" id="Page_313">[Pg 313]</a></span>
+silenced in any way, went to them to get their help in the execution
+of this wicked plot. They told the Priests and elders how
+they had bound themselves by a curse to kill St. Paul: and then
+said, "Now therefore ye with the council signify to the chief
+captain that he bring him down unto you to-morrow, as though
+ye would inquire something more perfectly concerning him; and
+we, or ever he come near, are ready to kill him."</p>
+
+<p>This was a plan very likely to succeed: Claudius Lysias would
+have thought it very natural that the Sanhedrim should wish to
+examine St. Paul quietly, which could not be done in the tumult
+and excitement of the day before. He would, therefore, have sent
+his prisoner down with a small guard of soldiers, sufficient to
+prevent his escaping: these, the Zealots who would be lying in
+wait, could easily overpower by their greater number, and thus
+they would have no difficulty in murdering the Apostle. It is
+sad to think that priests and rulers, whose duty it was to
+teach the people what was right, and to see that every man was
+treated justly, should have agreed thus to entrap and slay a man
+who had been guilty of no crime: but so it was, for they consented
+to do their part in the proposed scheme.</p>
+
+<p>The enemies of St. Paul must now have thought his destruction
+certain: but they forgot that if the Lord was on the Apostle's
+side, all their plots would come to nothing. And so it proved:
+for the Lord, Who had work for His faithful servant to do, caused
+this plot to become in some way known to a young man, the son
+of St. Paul's sister. We know nothing of this young man; whether
+he was still a Jew, or had, as is more probable, become a Christian:
+all we are told is, "And when Paul's sister's son heard of
+their lying in wait, he went and entered into the castle, and told
+Paul."</p>
+
+<p>We have now another example as to the duty of using all
+human means, whilst humbly depending upon the blessing of
+God, without which all our efforts are unavailing. St. Paul had
+the promise of God, that he should live to preach the Gospel in
+Rome; therefore he was well assured that the Zealots could not
+harm him. He also knew that the Almighty could work a
+miracle for his deliverance; but he knew that to depend upon
+such a display of Divine power, would be tempting God, not
+trusting in Him. St. Paul felt, that the Lord, Who most generally
+brings about events through human actions, had now given
+him the means of saving his own life; and that it was his duty<span class="pagenum"><a name="Page_314" id="Page_314">[Pg 314]</a></span>
+to make use of them, in order to defeat the wicked plot contrived
+by the Zealots and the Council.</p>
+
+<p>When St. Paul had heard from his sister's son the plot laid
+for his destruction, he "called one of the centurions unto him,
+and said, Bring this young man unto the chief captain: for he
+hath a certain thing to tell him. So" the centurion "took him, and
+brought him to the chief captain, and said, Paul the prisoner called
+me unto him, and prayed me to bring this young man unto thee,
+who hath something to say unto thee. Then the chief captain
+took him by the hand, and went with him aside privately, and
+asked him, What is that thou hast to tell me?" Then the young
+man told him all that was proposed, and begged him not to yield
+to the request of the Council. Having heard what he had to say,
+"the chief captain then let the young man depart, and charged
+him, See thou tell no man that thou hast shewed these things to
+me." Claudius Lysias immediately took measures to save St.
+Paul, without giving any cause or pretence for a disturbance, by
+refusing what would appear to be a reasonable request from the
+Sanhedrim: and he determined at once to send his prisoner out
+of the city, so that when asked to produce him before the Council,
+he could truly say, that it was no longer in his power to do so.
+We read that "he called unto him two centurions, saying, Make
+ready two hundred soldiers to go to Cæsarea, and horsemen three-score
+and ten, and spearmen two hundred, at the third hour of
+the night; and provide them beasts, that they may set Paul on,
+and bring him safe unto Felix the governor," whose residence
+was at Cæsarea. At the same time Claudius Lysias wrote a letter
+to be given to Felix, by those who conducted St. Paul to Cæsarea.
+"And he wrote a letter after this manner: Claudius Lysias unto
+the most excellent governor Felix sendeth greeting. This man
+was taken of the Jews, and should have been killed of them:
+then came I with an army, and rescued him, having understood
+that he was a Roman. And when I would have known the
+cause wherefore they accused him, I brought him forth into
+their council: whom I perceived to be accused of questions of
+their law, but to have nothing laid to his charge worthy of death
+or of bonds. And when it was told me how that the Jews laid wait
+for the man, I sent straightway to thee, and gave commandment
+to his accusers also to say before thee what they had against him.
+Farewell."</p>
+
+<p>Now this letter was not quite a truthful account of what<span class="pagenum"><a name="Page_315" id="Page_315">[Pg 315]</a></span>
+had happened: Claudius Lysias told the story most favourably
+for himself, by making it appear that he rescued St. Paul because
+he was a Roman citizen; whereas he did not know that fact, till
+he was on the point of scourging the prisoner&mdash;a circumstance of
+which he makes no mention. In relating anything, either by
+word of mouth or by letter, we should be very careful to state
+exactly what happened, whether it is favourable to ourselves or
+not. Saying that he had given commandment to the accusers
+to go down to Cæsarea with their complaints, was different;
+because by the time the letter reached Felix, the command would
+be given. Of course he could say nothing to the Jews that evening,
+as it was needful to send the Apostle away secretly; but
+we may be sure that the next day, when the Council demanded
+that St. Paul should be brought before them for further examination,
+this advice was given to them. The third hour of the night
+was about nine o'clock in the evening, and "then the soldiers, as
+it was commanded them, took Paul, and brought him by night to
+Antipatris," a city about thirty-eight miles from Jerusalem, and
+twenty-seven from Cæsarea. It had been rebuilt, like many other
+cities, by Herod the Great, who called it Antipatris, after his
+father Antipater.</p>
+
+<p>Here St. Paul was quite out of reach of the Zealots who had
+banded to kill him, and so large a guard was therefore quite
+unnecessary: so that "on the morrow" the soldiers "left the
+horsemen to go with him, and returned to the castle" of Antonia.
+The horsemen went on, "who, when they came to Cæsarea, and
+delivered the epistle to the governor, presented Paul also before
+him. And when the governor had read the letter, he asked of
+what province" the prisoner was. And when he understood that
+he was of Cilicia, "I will hear thee, said he, when thine accusers
+are also come. And he commanded him to be kept in Herod's
+judgment hall." Herod's judgment hall, in which Felix commanded
+the Apostle to be kept till his accusers should come down,
+was a large building erected by Herod the Great as a palace for
+himself: part of it was afterwards made into a residence for the
+Roman governor of Judæa; and part of it was used as a prison
+for prisoners, not charged with any great or serious crime. Here,
+then, St. Paul was kept for five days. "And after five days
+Ananias the high priest descended," or went down to Cæsarea,
+"with the elders, and with a certain orator named Tertullus, who
+informed the governor against Paul."</p><p><span class="pagenum"><a name="Page_316" id="Page_316">[Pg 316]</a></span></p>
+
+<p>An orator was a person who was able to make a good speech
+upon any subject set before him. Many men made a business of
+this; that is, a man who was able to speak well, would speak
+for others, who were not able to do so, on condition of being
+paid for his services. Thus, if any man were accused of a crime,
+he would get one of these public orators to speak for him at the
+time of trial, and try to persuade the Judge that he was innocent,
+whether he really were so or not. The same sort of thing is done
+amongst us, by barristers&mdash;men who have made it their business
+to study the laws of their country, in order to advise and help
+others who are ignorant in such matters. The Jewish priests and
+rulers were so very anxious that Felix should believe St. Paul to be
+in the wrong, and condemn him accordingly, that they had engaged
+an orator named Tertullus, to come and speak for them, and
+make the best of their case; so as to persuade Felix to condemn
+St. Paul, and thus gratify their malice.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXV_ST_PAUL_ACCUSED_BEFORE" id="Chapter_XXV_ST_PAUL_ACCUSED_BEFORE"></a><span class="smcap">Chapter XXV.</span>&mdash;ST. PAUL ACCUSED BEFORE
+FELIX.</h2>
+
+<p class="noindent"><span class="smcap">Tertullus</span> "informed the governor against Paul,"&mdash;that is, he
+came to Cæsarea for the express purpose of informing the governor
+of the many and serious accusations, which the Jews brought
+against the prisoner. The accusers being now come, Felix sat
+to judge the matter, and hear what each party had to say. "And
+when he was called forth, Tertullus," in the name of the Jewish
+priests and rulers, "began to accuse" Paul, "saying, Seeing that
+by thee we enjoy great quietness, and that very worthy deeds
+are done unto this nation by thy providence, we accept it always,
+and in all places, most noble Felix, with all thankfulness. Notwithstanding,
+that I be not further tedious unto thee, I pray
+thee that thou wouldest hear us of thy clemency a few words."</p>
+
+<p>Now Felix was a harsh and tyrannical governor; and though
+he had done good service in freeing the country from the robbers
+which had infested it, and in punishing impostors (like the
+Egyptian), he had caused the High Priest to be murdered, and
+had often driven the Jews into rebellion by his barbarous and
+unjust acts. In short, his whole conduct created such disturbances
+in the land, and made him so hateful to the Jewish people,
+that within two years of this time, they petitioned the Roman<span class="pagenum"><a name="Page_317" id="Page_317">[Pg 317]</a></span>
+Government for his removal; and Porcius Festus was appointed
+governor instead of him. When therefore Tertullus, as the
+mouthpiece of the Jews, spake in this way of the peace and quiet
+they enjoyed under his excellent government, they were not
+expressing their real true opinions, but were only saying what
+they thought would please Felix, and make him more willing to
+do what they wished. Tertullus having thus prepared the way,
+went on to bring his accusations against St. Paul, saying, "For
+we have found this man a pestilent fellow, and a mover of
+sedition among all the Jews throughout the world, and a ringleader
+of the sect of the Nazarenes: who also hath gone about
+to profane the temple: whom we took, and would have judged
+according to our law. But the chief captain Lysias came upon
+us, and with great violence took him away out of our hands,
+commanding his accusers to come unto thee: by examining of
+whom thyself mayest take knowledge of all these things, whereof
+we accuse him."</p>
+
+<p>This speech was full of falsehood, inasmuch as it so misrepresented
+what had happened, as to lead Felix to think that
+the prisoner before him had proved himself a dangerous enemy
+to the Roman Government, and that the chief captain had violently
+and unnecessarily interfered with the peaceable exercise
+of the Council's rights, of examining into those matters of which
+St. Paul was accused. The Jews, however, assented, saying that
+these things which Tertullus had spoken were true.</p>
+
+<p>When Tertullus had thus informed Felix, the latter called
+upon St. Paul to answer to these charges. Felix having now
+been governor of Judæa for four or five years, knew something
+of the religion, laws, and customs of the Jews, and was therefore
+the better able to judge in these matters. "Then Paul, after
+that the governor had beckoned unto him to speak, answered,
+Forasmuch as I know that thou hast been of many years a judge
+unto this nation, I do the more cheerfully answer for myself:
+because that thou mayest understand, that there are yet but
+twelve days since I went up to Jerusalem for to worship. And
+they neither found me in the temple disputing with any man,
+neither raising up the people, neither in the synagogues, nor in
+the city: neither can they prove the things whereof they now
+accuse me."</p>
+
+<p>In these few words, the Apostle contradicted absolutely the
+charges brought against him by his enemies. Felix, he knew,<span class="pagenum"><a name="Page_318" id="Page_318">[Pg 318]</a></span>
+would understand his wish of going to Jerusalem to keep the
+Feast of Pentecost, and that, as he had only been in the city for
+twelve days, he could not have done much to stir up the people
+to rebellion. Having thus declared the falseness of the charges
+brought against him, the Apostle went on to notice what was in
+fact the real cause of all the persecution against him; and boldly
+said, "But this I confess unto thee, that after the way which they
+call heresy, so worship I the God of my fathers, believing all
+things which are written in the law and in the prophets: and
+have hope toward God, which they themselves also allow, that
+there shall be a resurrection of the dead, both of the just and
+unjust. And herein do I exercise myself, to have always a
+conscience void of offence toward God, and toward men. Now
+after many years I came to bring alms to my nation, and offerings.
+Whereupon certain Jews from Asia found me purified in the
+temple, neither with multitude, nor with tumult. Who ought to
+have been here before thee, and object, if they had ought against
+me. Or else let these same here say, if they have found any evil
+doing in me, while I stood before the council, except it be for
+this one voice, that I cried standing among them, Touching
+the resurrection of the dead I am called in question by you
+this day."</p>
+
+<p>We cannot read this beautiful speech without wishing that
+each one of us could say from our hearts, that we too are endeavouring
+so to live and act, that our consciences may not reproach
+us with any wilful sin. It was customary for the Jews, in whatever
+countries they might happen to dwell, to send alms and
+offerings from time to time to Jerusalem; and St. Paul had now,
+according to that custom, brought contributions from the foreign
+Jews. We should notice the close of St. Paul's speech, when he
+challenges the priests and rulers to say, whether any fault whatever
+had been proved against him during his examination before
+the Sanhedrim, unless they looked upon his having said, "that
+the Jews persecuted him because he had preached the resurrection
+of the dead," as a crime. St. Paul's accusers seem to have
+answered nothing; they were unable to contradict him, for he
+had spoken nothing but the truth, and had plainly shown that
+he was no "pestilent fellow," nor mover of sedition among the
+people.</p>
+
+<p>"And when Felix heard these things, having more perfect
+knowledge of that way, he deferred them, and said, When Lysias<span class="pagenum"><a name="Page_319" id="Page_319">[Pg 319]</a></span>
+the chief captain shall come down, I will know the uttermost of
+your matter. And he commanded a centurion to keep Paul, and
+to let him have liberty, and that he should forbid none of his
+acquaintance to minister or come unto him." Felix, living at
+Cæsarea, where Cornelius, a Roman centurion, had been so
+wonderfully converted, and where Philip the deacon, and many
+other Christians resided, must have heard a good deal about the
+doctrines of "that way" of worshipping the Lord; and he had
+certainly found, that the Christians were better subjects, and
+altogether better men, than the Jews. He would not therefore
+be inclined to condemn St. Paul <i>because</i> he was a Christian; and,
+listening carefully to the accusations and defence just made before
+him, he saw at once that the prisoner had not committed any
+crime whatever, and that the whole affair arose from the hatred,
+which the Jews bore to the followers of Jesus Christ. Instead,
+however, of boldly pronouncing sentence one way or the other,
+he tried to pacify the Jews by putting off the trial till Claudius
+Lysias, whom they had accused of illegal violence, could come
+down; and mean time he entrusted St. Paul to the care of a
+centurion, with orders not to treat him as a prisoner. It must
+have been a bitter disappointment to the Jews, to see the man
+whom they persecuted thus kindly treated.</p>
+
+<p>We may also see the protecting hand of God overruling these
+events. Had St. Paul been set at liberty, the Jews would doubtless
+have tried to take his life; but under the watchful care of
+the centurion, he was safe from their malice.</p>
+
+<p>Whether Claudius Lysias ever did come down to Cæsarea,
+we are not told; but it is quite clear that St. Paul was neither
+declared guilty of any offence deserving punishment, nor set at
+liberty, which, as an innocent man, he ought to have been.</p>
+
+<p>St. Luke next tells us, "And after certain days, when Felix
+came with his wife Drusilla, which was a Jewess, he sent for
+Paul, and heard him concerning the faith in Christ." It has
+already been said that Drusilla was one of the daughters of
+Herod Agrippa, who died miserably at Cæsarea, as a punishment
+for allowing himself to be treated as a god. Drusilla had been
+married to another man, but Felix had persuaded her to leave
+her husband, and become his wife. This was a great sin in both
+Felix and Drusilla. After the trial of St. Paul, the governor
+appears to have left Cæsarea for a while; and when he came back,
+bringing Drusilla with him, they both wished to hear more of the<span class="pagenum"><a name="Page_320" id="Page_320">[Pg 320]</a></span>
+doctrines of Christianity, and therefore they sent for St. Paul,
+that he might talk to them "concerning the faith in Christ."
+St. Paul was always ready to speak the truth boldly in the
+service of his heavenly Master; and knowing that Felix was an
+unjust and unrighteous ruler, and a man who at all times thought
+only of pleasing and indulging himself, without caring what
+injury or suffering he inflicted upon others, he took this opportunity
+of showing the sinfulness of such conduct, and that those
+who persisted in it would be punished hereafter, when Jesus
+Christ should come to judge the world. "And as he reasoned
+of righteousness, temperance, and judgment to come, Felix
+trembled"; for his conscience told him, that he was guilty of
+the very sins for which the Apostle declared that the wrath
+of God would fall upon the impenitent. Well would it have
+been for him, if the fear which made him tremble, had made him
+at once anxiously inquire in true penitence, What must I do to
+be saved? But, unhappily, he took another course, too often
+followed amongst ourselves: he did not <i>like to hear</i> such things,
+and so he tried to put them away, and answered, "Go thy way
+for this time; when I have a convenient season, I will call for
+thee."</p>
+
+<p>Even in worldly matters, it is a good maxim, never to put
+off till to-morrow what ought to be done to-day. Infinitely more
+does it apply to spiritual things; to repentance, to abstaining
+from what we feel to be wrong, to making the sacrifice we know
+we ought to make, to doing the duty which we perceive we ought
+to do. Never let us put off such things, and thus quench the
+Spirit of God speaking in our hearts. If we wilfully let one
+opportunity slip, we may never have another given to us. There
+is no "season" so "convenient" for doing right as the moment
+in which we feel what <i>is</i> right. Felix stifled the voice of conscience,
+which answered to St. Paul's teaching; and we have no
+reason to believe that the convenient season ever came, for,
+though he often talked with him after this, we hear of no good
+results from such meetings; nor could any good results be
+expected, from a course in which covetousness had so great a
+share; for one of the governor's motives for keeping the Apostle
+still in some sort as a prisoner, was the hope that he or his
+friends would purchase his liberty, by giving money. But Felix
+ought to have felt, that St. Paul would never offer a bribe, which
+it was very wrong for any Judge to take. However that may be,<span class="pagenum"><a name="Page_321" id="Page_321">[Pg 321]</a></span>
+we read, "He hoped also that money should have been given him
+of Paul, that he might loose him: wherefore he sent for him the
+oftener, and communed with him."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXVI_ST_PAUL_BEFORE_FESTUS" id="Chapter_XXVI_ST_PAUL_BEFORE_FESTUS"></a><span class="smcap">Chapter XXVI.</span>&mdash;ST. PAUL BEFORE FESTUS.</h2>
+
+<p class="noindent"><span class="smcap">"But</span> after two years, Porcius Festus came into Felix' room:
+and Felix, willing to shew the Jews a pleasure, left Paul bound."
+Felix might now at least have let the Apostle go, for he could
+no longer hope for any advantage by leaving him still a prisoner.
+This governor had never tried to please the Jews by a just and
+kind government: then he preferred pleasing himself: now, that
+it does not interfere with his own gratification, he was willing to
+do the Jews a pleasure, by committing another sin, in the detention
+of an innocent man, whom he well knew ought to have been
+set free long ago. The Bible says truly, that "the fear of man
+bringeth a snare," and the same may be said of the wish to please
+him, when we cannot do so without doing wrong or neglecting
+our duty.</p>
+
+<p>Felix gained nothing by thus sacrificing St. Paul, for the Jews
+of Cæsarea followed him to Rome, and there made such complaints
+of him to the Emperor Nero, that it was with great
+difficulty that Felix saved himself from severe punishment.
+The new governor of Judæa, when he "was come into the
+province," made in the first instance a very short stay at Cæsarea,
+and "after three days" went up to Jerusalem. Of course in this
+short time, he had not had leisure to hear anything concerning
+St. Paul. The Jews of Jerusalem, therefore, gladly seized this
+opportunity to try and prejudice Festus against St. Paul. "Then
+the high priest and the chief of the Jews informed him against
+Paul, and besought him, and desired favour against him, that he
+would send for him to Jerusalem," to be there tried. But they
+had another end in view; even the same which the Zealots, with
+the approbation of the Sanhedrim, had hoped to accomplish on a
+former occasion. The high priest and the elders, knowing well
+that St. Paul could not be found guilty of any crime, only
+besought Festus to have him brought to Jerusalem, because they
+were determined to get rid of him, by "laying wait in the way
+to kill him." But their wicked scheme was again defeated, for<span class="pagenum"><a name="Page_322" id="Page_322">[Pg 322]</a></span>
+"Festus answered, that Paul should be kept at Cæsarea, and
+that he himself would depart shortly thither. Let them therefore,
+said he, which among you are able, go down with me, and accuse
+this man, if there be any wickedness in him."</p>
+
+<p>And when Festus had been about ten days in Jerusalem, "he
+went down unto Cæsarea; and the next day sitting on the
+judgment seat, commanded Paul to be brought. And when
+he was come" before the judgment seat, "the Jews which
+came down from Jerusalem stood round about, and laid many
+and grievous complaints against Paul, which they could not
+prove. While he answered for himself, Neither against the law
+of the Jews, neither against the temple, nor yet against Cæsar,
+have I offended anything at all." Festus quite saw that St. Paul
+had been guilty of no offence towards the Roman Government,
+but that the whole matter concerned the doctrines and customs
+of the Jewish Law; and that he, as the Roman governor, had
+no cause to keep him prisoner, or trouble him any further.
+"But Festus, willing to do the Jews a pleasure, answered Paul,
+and said, Wilt thou go up to Jerusalem, and there be judged of
+these things before me?" The Sanhedrim was the proper Court
+to try questions concerning the Jewish Law. Festus knew
+nothing of the plots to kill St. Paul, for he was a just man, and
+would not have countenanced such wickedness. He could not
+order St. Paul to be tried by the Sanhedrim, for the authority of
+that Court was not recognized by the Romans; but probably
+with the view of convincing the Jews that St. Paul had not
+offended against their Law, he proposed that the Apostle should
+go up to Jerusalem to answer their charges.</p>
+
+<p>"Then said Paul, I stand at Cæsar's judgment seat, where I
+ought to be judged: to the Jews have I done no wrong, as thou
+very well knowest. For if I be an offender, or have committed
+anything worthy of death, I refuse not to die: but if there be
+none of these things whereof these accuse me, no man may deliver
+me unto them. I appeal unto Cæsar." As a freeman of Rome,
+St. Paul could only be tried for any crime, by a Court composed
+of Judges appointed by Cæsar; hence called "Cæsar's judgment
+seat." Again, he declared that he was innocent of any offence
+against the Jews, but that he had no wish to escape a lawful
+trial, or any just punishment; but that if he were not found
+guilty of any crime, no person had any right to put him in the
+power of men so well known to be his enemies as the Jews were.<span class="pagenum"><a name="Page_323" id="Page_323">[Pg 323]</a></span>
+He ended by making use of another privilege belonging to a
+Roman citizen, that of appealing unto Cæsar: after which he
+could only be tried at Rome, by persons appointed especially
+for that purpose by the Emperor himself. A freeman of Rome
+who had been tried anywhere and found guilty, could then
+appeal to Cæsar, if he thought his sentence unjust. Or before
+trial, if he suspected that his judge was not acting according to
+law, he could thus appeal to the Emperor. An appeal to Cæsar
+was highly respected by every person in authority, and any
+magistrate who, after such an appeal, dared to punish a prisoner,
+would himself be liable to severe punishment. This, and all the
+privileges of a Roman citizen, were so much respected, that many
+years after this time, when the Christians were persecuted by
+order of the Emperor Trajan, a Roman called Pliny, whose duty
+it was to have all Christians put to death, wrote a letter to the
+Emperor, in which, after speaking of the numbers he had
+executed because they would not give up their religion, he says,
+"There are others, guilty of similar folly, but finding them to be
+Roman citizens, I have determined to send them to Rome."
+Perhaps these poor creatures had appealed to Cæsar; at any rate,
+Pliny, respecting their privileges, thought it safest to send them
+to Rome, though there could be no doubt that the Emperor would
+immediately order them to be put to death.</p>
+
+<p>It was usual for a Roman President, or Judge, to have a small
+Council of some of the chief Romans in the province, whose
+advice he could ask in any doubtful matter. Festus had such a
+Council; for we read, "Then Festus, when he had conferred with
+the council, answered, Hast thou appealed unto Cæsar? unto
+Cæsar shalt thou go." Thus did the Lord overrule events to
+fulfil his words, "thou must bear witness also at Rome." Before
+St. Paul could be sent off from Cæsarea, he was again called upon
+to defend himself and declare his doctrines. St. Luke says,
+"And after certain days king Agrippa and Bernice came unto
+Cæsarea to salute Festus." This Agrippa and Bernice were
+both the children of Herod Agrippa, and therefore Drusilla was
+their sister. The Emperor Claudius had made Agrippa king of
+some of the Roman Provinces in Asia, and had also given him
+some dominions in Judæa, which had been added to by the
+present Emperor Nero. It was probably to look after these
+dominions that Agrippa was now come into the country, bringing
+his sister Bernice with him; and it was very natural that they<span class="pagenum"><a name="Page_324" id="Page_324">[Pg 324]</a></span>
+should go to Cæsarea to visit the governor. Festus, who was
+evidently rather puzzled about St. Paul, as he could see no
+reason for the accusations of the Jews, was glad to have an
+opportunity of talking over the matter with one, who being
+himself a Jew, would know the laws and customs of his own
+people, as well as those of the Romans. Therefore, when Agrippa
+and Bernice had been at Cæsarea "many days, Festus declared
+Paul's cause unto the king, saying, There is a certain man left in
+bonds by Felix: about whom, when I was at Jerusalem, the chief
+priests and the elders of the Jews informed me, desiring to have
+judgment against him. To whom I answered, It is not the
+manner of the Romans to deliver any man to die, before that he
+which is accused have the accusers face to face, and have licence
+to answer for himself concerning the crime laid against him.
+Therefore, when they were come hither, without any delay on the
+morrow I sat on the judgment seat, and commanded the man to
+be brought forth. Against whom when the accusers stood up,
+they brought none accusation of such things as I supposed:
+but had certain questions against him of their own superstition,
+and of one Jesus, which was dead, whom Paul affirmed to be
+alive. And because I doubted of such manner of questions,
+I asked him whether he would go to Jerusalem, and there be
+judged of these matters. But when Paul had appealed to be
+reserved unto the hearing of Augustus, I commanded him to
+be kept till I might send him to Cæsar."</p>
+
+<p>By "their superstition," Festus meant the religion of the
+Jews: for the heathen always thus spake of it, and said, that
+"Moses was the inventor of the Jews' superstition." The
+heathens saw that the Jews believed in an Almighty power, of
+which they knew nothing, and did certain things to obtain favour
+from the God they worshipped: this they called Superstition,
+and no doubt they looked upon the Christian religion in much
+the same light.</p>
+
+<p>The term "Superstition," might much more properly be applied
+to the belief and practice of the Romans themselves, with all
+their omens and auguries, supposed to reveal the will of their
+imaginary gods; and their sacrifices and ceremonies, in order to
+gain their favour.</p>
+
+<p>At the time of which we are now speaking, the Jews <i>had</i>
+indeed introduced many superstitions into their religion; for
+they thought to please God by outward forms and ceremonies,<span class="pagenum"><a name="Page_325" id="Page_325">[Pg 325]</a></span>
+whilst they committed all manner of sins, and rejected the
+Messiah.</p>
+
+<p>The Christians were ready to give up all earthly joys and
+comforts, and to suffer death, rather than act contrary to the
+religion which they professed; and this the heathens looked upon
+as "foolishness."</p>
+
+<p>Festus evidently thought that both Jews and Christians were
+very foolish, to dispute upon such a subject as the life or death
+of Jesus; for he neither knew nor cared about the doctrines of
+Christianity, and the need of a Saviour. Little did the Roman
+governor conceive, that the question concerning the Resurrection
+of Jesus Christ was one of the greatest importance to all
+mankind, when he thus slightingly spake of "one Jesus,"
+"whom Paul affirmed to be alive." Had St. Paul been accused
+of crimes, as the governor supposed would have been the case,
+he would have known how to act: but when the accusations
+were only about such matters as to the Romans were "foolishness,"
+Festus was perplexed and doubtful, as to the course
+which he ought to take; for as these questions had caused
+disturbances in the country, they could not be allowed to pass
+unnoticed by a Roman governor. And probably it was as much
+to relieve himself from his perplexity as to please the Jews, that
+he proposed to the Apostle to go up to Jerusalem.</p>
+
+<p>All the Roman Emperors had the title of Cæsar, and they
+also all took that of Augustus: but each one had his own
+particular name or names besides: the "Augustus Cæsar" here
+spoken of, was the Emperor Nero. Agrippa listened with
+interest to all that Festus told him of St. Paul, and then said,
+"I would also hear the man myself"&mdash;a desire which Festus was
+too happy to gratify. "To-morrow, said he, thou shalt hear him."</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXVII_ST_PAUL_BEFORE_AGRIPPA" id="Chapter_XXVII_ST_PAUL_BEFORE_AGRIPPA"></a><span class="smcap">Chapter XXVII.</span>&mdash;ST. PAUL BEFORE AGRIPPA.</h2>
+
+<p class="noindent"><span class="smcap">"And</span> on the morrow, when Agrippa was come, and Bernice,
+with great pomp, and was entered into the place of hearing, with
+the chief captains, and principal men of the city, at Festus'
+commandment Paul was brought forth." This "place of hearing"
+was probably some large apartment in the palace where Festus
+lived, set apart for the governor to receive, and give audience to,<span class="pagenum"><a name="Page_326" id="Page_326">[Pg 326]</a></span>
+all persons who came to him on business. This we must
+remember was no <i>trial</i> of St. Paul; he could now have no further
+trial till he reached Rome: there were now no Jews present to
+make accusations against him; it was, in fact, only a private
+examination of St. Paul's opinions, for the gratification of king
+Agrippa. If the Apostle had now refused to speak, he could
+not have been held guilty of disobedience; but he was always
+ready and willing to give an account of the faith which was in
+him, and probably he was particularly glad to have an opportunity
+of speaking of "Jesus Christ, and Him crucified," before
+Agrippa, who, as a Jew, had learnt from the prophets to expect
+the Messiah.</p>
+
+<p>When all was ready, Festus opened the business, and explained
+the matter to the assembly; who, with the exception of king
+Agrippa, and perhaps a few of his attendants, were all heathens.</p>
+
+<p>"And Festus said, King Agrippa, and all men which are here
+present with us, ye see this man, about whom all the multitude
+of the Jews have dealt with me, both at Jerusalem, and also here,
+crying that he ought not to live any longer. But when I found
+that he had committed nothing worthy of death, and that he
+himself hath appealed to Augustus, I have determined to send
+him. Of whom I have no certain thing to write unto my lord." (That
+is, no crimes or offences to give, as a reason for his being tried at
+all.) "Wherefore I have brought him forth before you, and especially
+before thee, O king Agrippa, that, after examination had, I might
+have somewhat to write. For it seemeth to me unreasonable to
+send a prisoner, and not withal to signify the crimes laid against
+him. Then Agrippa said unto Paul, Thou art permitted to speak
+for thyself. Then Paul stretched forth the hand, and answered
+for himself: I think myself happy, king Agrippa, because I shall
+answer for myself this day before thee touching all the things
+whereof I am accused of the Jews: especially because I know
+thee to be expert in all customs and questions which are among
+the Jews: wherefore I beseech thee to hear me patiently."
+Agrippa having been brought up in Jerusalem, when his father
+Herod Agrippa lived there as king of Judæa by permission of the
+Emperor Caligula, had been well instructed in the Jewish law
+and customs; and at this time the Emperor Nero had entrusted
+to him the government of the temple, and the care of its treasury:
+he was also allowed to nominate the High Priest. St. Paul,
+conscious of his own innocence, was glad to speak before one so<span class="pagenum"><a name="Page_327" id="Page_327">[Pg 327]</a></span>
+well able to judge of the truth of his words. Having bespoken
+a patient hearing from the king, the Apostle continued, "My
+manner of life from my youth, which was at first among mine
+own nation at Jerusalem" (where he was brought up at the feet of
+Gamaliel), "know all the Jews; which knew me from the beginning,
+if they would testify, that after the most straitest sect of our
+religion I lived a Pharisee. And now I stand and am judged
+for the hope of the promise made of God unto our fathers: unto
+which promise our twelve tribes, instantly serving God day and
+night, hope to come. For which hope's sake, king Agrippa, I am
+accused of the Jews."</p>
+
+<p>The "promise" here spoken of, was that made by God
+Himself to Abraham and the patriarchs, and repeated more
+plainly by the prophets, that the Messiah should come upon
+earth, and by His rising from the dead, prove the truth of the
+promise of a future life for all men. This promise had always
+been believed, and its fulfilment looked for, by all true Israelites.
+So far, then, there was no difference of opinion. But the Apostle
+had been convinced, by unmistakable signs, that the promise was
+fulfilled in Jesus Christ. For declaring that Jesus of Nazareth
+was the Messiah, the hope of Israel, for whom the twelve tribes
+had ever been looking, and that He had risen from the dead
+according to the promise, St. Paul was "accused" and persecuted
+by the Jews: some denying that there could be any resurrection
+at all; others, who allowed that, denying that Jesus Christ had
+risen. Agrippa as a Jew ought to have learnt from all the
+wonderful things that had been done for his forefathers, that
+with God nothing was impossible; whilst his study of the Jewish
+Scriptures should have taught him, that the Resurrection was
+more than a possibility. St. Paul now, therefore, speaking
+to him as a Jew, asks, "Why should it be thought a thing
+incredible with you, that God should raise the dead?"</p>
+
+<p>The doctrine of the Resurrection&mdash;or rather the great Truth
+that Jesus Christ had really risen from the dead&mdash;was the one
+especial point of St. Paul's teaching: because all by whom that
+was once acknowledged, could not fail to see, that He was indeed
+the promised Messiah, worthy of all the love and service His
+creatures could give Him.</p>
+
+<p>Having spoken of the Resurrection, St. Paul went on to show
+Agrippa, that what he now taught upon the subject was the more
+worthy of belief, inasmuch as he himself had not been easily<span class="pagenum"><a name="Page_328" id="Page_328">[Pg 328]</a></span>
+persuaded of this truth, or inclined to join those who believed it.
+On the contrary, he says, "I verily thought with myself, that
+I ought to do many things contrary to the name of Jesus of
+Nazareth." Then, after telling Agrippa how in consequence
+of this idea, he persecuted the followers of Jesus, he described
+the wonderful manner in which he had been brought to see that
+He <i>was</i> the promised Messiah; and he mentioned the peculiar
+charge given unto him by God, to go unto the Gentiles, "to open
+their eyes, and to turn them from darkness to light, and from the
+power of Satan unto God, that they may receive forgiveness of
+sins, and inheritance among them which are sanctified by faith."
+"Whereupon," continued the Apostle, "I was not disobedient unto
+the heavenly vision: but shewed first unto them of Damascus,
+and at Jerusalem, and throughout all the coasts of Judæa, and
+then to the Gentiles, that they should repent and turn to God,
+and do works meet for repentance. For these causes the Jews
+caught me in the temple, and went about to kill me. Having
+therefore obtained help of God, I continue unto this day,
+witnessing both to small and great, saying none other things
+than those which the prophets and Moses did say should come:
+that Christ should suffer, and that he should be the first who
+should rise from the dead, and should shew light unto the people,
+and to the Gentiles." Strange indeed did these things sound in
+the ears of the heathen governor; and without pausing to consider
+whether they might not indeed be true, "Festus said with a loud
+voice, Paul, thou art beside thyself; much learning doth make
+thee mad." Firm and respectful was the reply to this charge,
+that he knew not what he was saying: for he said, "I am not
+mad, most noble Festus; but speak forth the words of truth and
+soberness. For the king knoweth of these things, before whom
+also I speak freely: for I am persuaded that none of these things
+are hidden from him; for this thing was not done in a corner."
+Agrippa, who could bear witness to the things spoken by Moses
+and the prophets, must also have heard of the many wonderful
+acts done by Jesus during His life; of the events attending His
+death; and of the works since performed by His Apostles; and
+therefore St. Paul refers to him, as able to bear witness that the
+words which had so astonished Festus, were not the words of
+madness, but of sober truth.</p>
+
+<p>Having thus replied to Festus, St. Paul, turning to Agrippa,
+said, "King Agrippa, believest thou the prophets?" As a Jew,<span class="pagenum"><a name="Page_329" id="Page_329">[Pg 329]</a></span>
+the king must necessarily be a believer in all the Scriptures of
+the Old Testament; therefore, without waiting for an answer, the
+Apostle added, "I know that thou believest." He said no more,
+but his meaning was easy to understand. Any one, who believing
+in the Scriptures of the Old Testament, would carefully and
+honestly compare all that was written concerning the Messiah
+with the Birth, Life, and Death of Jesus, must perceive that He
+was indeed the promised Messiah, the Anointed, the Christ.</p>
+
+<p>It is clear by the answer, that the king did so understand the
+question. "Then Agrippa said unto Paul, Almost thou persuadest
+me to be a Christian." He could not deny the truth of
+what the Apostle had said; his reason, if he would have followed
+its teaching to the end, would have convinced him that the Gospel
+preached by St. Paul was the gift of God; the continuation and
+ending, as it were, of the Law of Moses; that it involved no
+<i>change</i> of religion, but its completion or <i>perfect state</i>, for that the
+Law had been given to prepare the way for the Gospel. Just as
+St. Paul, in his Epistle to the Galatians, wrote, "the Law was
+our schoolmaster to bring us unto Christ."</p>
+
+<p>It is probable that Agrippa felt much of this; why then did
+he not become entirely, not <i>almost</i>, a Christian? Because he was
+not willing to renounce the Devil and all his works, and the sinful
+lusts of the flesh. His life and actions were very far from the
+purity and holiness necessary in a real true Christian; he could
+not make up his mind to endeavour to lead a new life, consistent
+with the profession of Christianity; and therefore, though almost
+persuaded, he stopped there.</p>
+
+<p>To be <i>almost</i> a Christian, is to be in a condition most displeasing
+to the Lord; and yet there are many now, who professing to be
+members of the Church of Christ, are, it is to be feared, in this
+sad state. Let us watch and pray, that such may not be our
+case&mdash;remembering, that if we are not daily striving with all
+our might, to keep our part of the Baptismal Covenant, whatever
+it may cost us to do so, we are no more than <i>almost</i> Christians,
+who will never be received as good and faithful servants by our
+heavenly Master.</p>
+
+<p>Agrippa was not ready to live a life of self-denial, and therefore
+he could only say, "Almost thou persuadest me to be a Christian.
+And Paul said, I would to God, that not only thou, but also all
+that hear me this day, were both almost, and altogether such as
+I am, except these bonds."</p><p><span class="pagenum"><a name="Page_330" id="Page_330">[Pg 330]</a></span></p>
+
+<p>St. Paul could not offer a better prayer for his hearers, nor for
+all mankind who have ever lived upon earth, than that they should
+be true and sincere Christians, like him in every respect, except
+in that of being prisoners. The "bonds" here spoken of were
+the light chains upon his hands, by which, as we have said,
+prisoners amongst the Romans were usually bound to the soldier
+who had charge of them. St. Paul bore no ill-will to those who
+had unjustly kept him so long a prisoner; he only desired their
+good, expressing, in the words we have just read, his solemn
+wish that they might become true Christians.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXVIII_ST_PAUL_BEGINS_HIS_FOURTH" id="Chapter_XXVIII_ST_PAUL_BEGINS_HIS_FOURTH"></a><span class="smcap">Chapter XXVIII.</span>&mdash;ST. PAUL BEGINS HIS FOURTH
+VOYAGE.</h2>
+
+<p class="noindent"><span class="smcap">St. Paul's</span> solemn prayer for all who had listened to his words
+closed the examination. "And when he had thus spoken, the
+king rose up, and the governor, and Bernice, and they that sat
+with them: and when they were gone aside, they talked between
+themselves, saying, This man doeth nothing worthy of death or
+of bonds." All who had heard St. Paul speak, saw at once that
+he had been guilty of no offence against the Roman Government:
+and Agrippa, who understood the Jewish law, pronounced that
+there was no reason on that account either, to keep him a prisoner.
+"Then said Agrippa unto Festus, This man might have been set
+at liberty, if he had not appealed unto Cæsar." Having done so,
+no prisoner could be set at liberty, without the express command
+of the Emperor.</p>
+
+<p>Agrippa's opinion would incline the unprejudiced Jews not
+to believe all that the priests and elders had said against St. Paul;
+and it would make Festus write a favourable report of his case to
+Rome. Probably it was owing to what Agrippa now said, that
+St. Paul met with kind treatment, both on the voyage to Italy
+and after his arrival in Rome.</p>
+
+<p>Nothing now remained but to send St. Paul to Cæsar; and
+of this voyage, St. Luke, who appears never to have quitted him,
+gives us a full account, saying, "And when it was determined
+that we should sail into Italy, they delivered Paul and certain
+other prisoners unto one named Julius, a centurion of Augustus'
+band." Although the garrison of Cæsarea was at this time com<span class="pagenum"><a name="Page_331" id="Page_331">[Pg 331]</a></span>posed
+of Syrian soldiers, there was also a small body of Roman
+soldiers, called the Augustan Band, as belonging particularly to
+the Emperor. Under a centurion of this band, St. Paul was
+now to begin his fourth and last journey, <span class="smcap">a.d.</span> 60.</p>
+
+<p>This journey differed from the three former, inasmuch as they
+had been undertaken voluntarily, (by direction of the Holy Spirit,)
+for the accomplishment of the work given him to do. This fourth
+journey, though it would equally serve to the great work of
+spreading the Gospel, was to be made as a prisoner.</p>
+
+<p>In those days, a voyage was a more serious affair than it is
+now. It was not easy to find a ship sailing direct from any port
+in Asia to Italy, and accordingly we read, "And entering into
+a ship of Adramyttium, we launched, meaning to sail by the
+coasts of Asia; one Aristarchus, a Macedonian of Thessalonica,
+being with us." Adramyttium was a sea-port of Mysia, quite
+out of the way of any person wishing to go to Italy; but, as the
+ship was to touch at many ports in Asia Minor on her way home,
+it was probable that at one of these ports some vessel might be
+found which was going into Italy, and could take Julius and his
+company on board. The Aristarchus here mentioned had become
+a Christian when St. Paul preached the Gospel in Macedonia, and
+had then gone with the Apostle to Jerusalem, and helped him in
+his great work. <i>Why</i> he was now a prisoner, we are not told;
+but it was no doubt for preaching the Gospel that he was now
+a fellow prisoner of St. Paul. St. Luke, after mentioning the
+launching at Cæsarea, says, "And the next day we touched at
+Sidon. And Julius courteously entreated Paul," (that is, treated
+him kindly,) "and gave him liberty to go unto his friends to
+refresh himself." There were at this time many Christians in
+Ph&#339;nicia; and it must have been a great comfort both to them
+and to St. Paul, to meet and talk and pray together.</p>
+
+<p>Then we read, "And when we had launched from thence, we
+sailed under Cyprus, because the winds were contrary." The
+wind blowing pretty strongly from the south-west, the ship,
+instead of passing to the south of the island, which would have
+been the shortest way into the Archipelago, sailed to the north,
+where it would be sheltered from the wind by the island itself.
+Thus coming to Myra, a sea-port of Lycia, Julius disembarked
+his company, as it was useless for those who wished to go into
+Italy, to continue any longer in a ship bound for Adramyttium,
+which would take them greatly out of their way.</p><p><span class="pagenum"><a name="Page_332" id="Page_332">[Pg 332]</a></span></p>
+
+<p>At Myra, the centurion found a ship which had come from
+the opposite port of Alexandria, in Egypt, and was now going on
+to Italy. St. Luke says, "and he put us therein." Much corn
+was taken from Egypt into Italy. It was brought from different
+parts of the country to Alexandria, and there put on board ships,
+which landed it at Puteoli, in the south-eastern part of Italy;
+and from thence it was taken to other places as it was wanted.
+It was one of these vessels, laden with corn, in which Julius now
+embarked his prisoners.</p>
+
+<p>St. Luke says, "And when we had sailed slowly many days,
+and scarce were come over against Cnidus, the wind not suffering
+us, we sailed under Crete, over against Salmone; and, hardly
+passing it, came unto a place which is called the Fair Havens,
+nigh whereunto was the city of Lasea." Cnidus stood on a point
+of high land at the south-west corner of Asia Minor; and from
+thence the master of the vessel meant to steer directly westward,
+passing to the north of the isle of Crete; but the wind being
+contrary, the vessel was many days in going from Myra as far
+as Cnidus, and then it was obliged to go to the south of Crete,
+passing by Salmone, a promontory, or cape, on the eastern end
+of the island. This they had much difficulty in passing; and
+then they took refuge in a port, called the Fair Havens, near
+to which was a city called Lasea.</p>
+
+<p>It was now a time of year when sailing was considered
+dangerous, on account of high winds, called the Equinoctial
+Gales, which generally begin to blow in September. At this
+time of the year, on the 10th of their month Tisri, answering to
+our 25th of September, the Jews, by the appointment of God,
+kept the great "Fast of Expiation," according to the Law of
+Moses. On this day, no work was to be done; the people were
+to spend their time in confessing their sins, and praying for true
+repentance, and consequent forgiveness. They were further to
+afflict their souls by fasting, and by abstaining from every kind
+of pleasure or amusement.</p>
+
+<p>In the early times of the Jewish history, this fast was so
+strictly kept, that no Jew would upon it wash his face, nor put
+on his shoes, nor even read any part of the Scriptures which gave
+him pleasure. The Law commanded that this day should be
+kept entirely as a day of mourning and sorrow; whilst the
+priests were to offer certain sacrifices as an atonement, or expiation,
+for all the sins of the people, that they might be looked<span class="pagenum"><a name="Page_333" id="Page_333">[Pg 333]</a></span>
+upon as clean from all their sins. All that was commanded to
+be done on this solemn fast-day, was to be a type, or sign, of the
+great future sacrifice to be made by Jesus Christ; Who by His
+death, made a sufficient expiation and atonement for the sins of
+the whole world, and thus took away from all His faithful people
+the dreadful consequences of sin, which <i>no</i> sacrifice of beasts ever
+could have done.</p>
+
+<p>The "Fast of Expiation" took place, as we have said, on the
+25th of September; and after that time, the ancients considered
+a sea-voyage dangerous, on account of the tempestuous winds
+which blew at that season: they therefore generally laid up their
+ships for the winter. St. Paul had had considerable experience
+in the dangers of the sea, for he had often been in "perils of the
+sea," of which St. Luke makes no mention. In the Second
+Epistle to the Corinthians, written, as we have heard, about two
+years before this last voyage, St. Paul, speaking of the dangers
+and sufferings he had undergone whilst preaching the Gospel,
+says, amongst other things, "thrice I suffered shipwreck, a night
+and a day I have been in the deep." St. Paul therefore was well
+aware of the danger of sailing at this season of the year; and
+probably the Holy Spirit had made known unto him, that danger
+awaited the ship if she now continued her voyage. This explanation
+is necessary for the right understanding of what we shall
+now read, as told us by St. Luke. The ship, we must remember,
+had with much difficulty arrived safely at the "Fair Havens" in
+Crete.</p>
+
+<p>"Now when much time was spent, and when sailing was
+now dangerous, because the fast was now already past, Paul
+admonished them, and said unto them, Sirs, I perceive that this
+voyage will be with hurt and much damage, not only of the
+lading and ship, but also of our lives. Nevertheless the centurion
+believed the master and the owner of the ship, more than those
+things which were spoken by Paul. And because the haven was
+not commodious to winter in, the more part advised to depart
+thence also, if by any means they might attain to Phenice, and
+there to winter; which is an haven of Crete, and lieth toward
+the south-west and north-west." That is, Phenice was on the
+south-west coast of the island, to the north-west of Lasea and
+the Fair Havens.</p>
+
+<p>A change in the weather at this time, confirmed those who
+were anxious to reach Phenice, in their opinion that it might be<span class="pagenum"><a name="Page_334" id="Page_334">[Pg 334]</a></span>
+done. "And when the south wind blew softly, supposing that
+they had obtained their purpose, loosing thence, they sailed close
+by Crete." By keeping close to the shore, they hoped to accomplish
+their purpose. "But not long after there arose against it
+a tempestuous wind, called Euroclydon." The word "Euroclydon"
+is made up from two Greek words, one of which means
+a wave, and the other the south-east wind. It was a violent
+wind which blew furiously generally from the south-east, and
+made the waves exceedingly rough, and very dangerous for small
+vessels. The same kind of wind is now known in the Mediterranean
+Sea as a "Levanter," because it generally blows from the
+east, and the Levant is the eastern part of that sea. Sometimes
+it blows for a short time from some other quarter, which makes
+it all the more dangerous, because the sudden change of a very
+violent wind is apt to capsize, or overset, a ship, not prepared for
+such a change.</p>
+
+<p>This terrible wind now came on, blowing furiously from the
+east. The rudder&mdash;that is, the machine by which a ship is
+guided on its course&mdash;was useless in such a storm, and the
+vessel became quite unmanageable. St. Luke says, "And when
+the ship was caught, and could not bear up into the wind, we let
+her drive." The ship, thus left to the mercy of the wind, was
+driven straight to an island, called Clauda. We read, "And
+running under a certain island which is called Clauda, we had
+much work to come by the boat: which when they had taken up,
+they used helps, undergirding the ship." Most ships have a
+small boat, which is usually drawn after them by a rope fastened
+to the stern, or hind part, of the vessel; but, fearing that the
+violence of the wind and waves would wash the boat quite away,
+the sailors, though with great difficulty, managed to draw it up
+on the ship's deck, ready for use in case of need. "Undergirding,"
+was passing strong ropes under the ship, and bringing the ends
+from each side upon deck, where they were fastened together; so
+as to support and hold in their places, all the planks and timbers
+of which the ship was built. Sheltered a little from the storm
+under the north side of the island of Clauda, the seamen were
+able to accomplish this work, after which they could do no more.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_335" id="Page_335">[Pg 335]</a></span></p>
+
+<h2><a name="Chapter_XXIX_THE_SHIP_RUNS_AGROUND" id="Chapter_XXIX_THE_SHIP_RUNS_AGROUND"></a><span class="smcap">Chapter XXIX.</span>&mdash;THE SHIP RUNS AGROUND.</h2>
+
+<p class="noindent"><span class="smcap">St. Luke</span> having mentioned the undergirding of the ship, adds,
+"and, fearing lest they should fall into the quicksands, strake
+sail, and so were driven."</p>
+
+<p>The ship being unable to resist the wind blowing strongly
+from the north-east, must of necessity be carried into the Gulf of
+Syrtis Minor, on the African coast; but before reaching it, the
+vessel would have to pass a dangerous bank of sand on the coast
+of Africa. This bank was of great extent, and any ship that was
+carried upon it would gradually sink, and sink into the sand,
+until it was quite buried. The sailors, fearing such a fate for their
+ship, took down all the sails, so that the wind might have less
+power over it. In this condition the ship was at the mercy of the
+wind and waves; and was driven here and there, without power
+to help herself. All on board the ship were now in a dreadful
+situation: exposed to the fury of a wind which blew them sometimes
+one way and sometimes another. In order to make the ship
+lighter, so that it might more easily rise to the top of the waves,
+the seamen first threw overboard the cargo of wheat carried by
+the ship, and then even the very ropes and sails belonging to it.
+But the storm continued, the sky was dark with clouds, and as
+there was no possibility of help, all gave themselves up for lost,
+and expected to be swallowed up in this tempestuous sea. Under
+such circumstances, all regular habits were at an end; no one
+thought of taking food, and consequently the strength of all was
+rapidly becoming less and less. St. Luke's account is, "And we
+being exceedingly tossed with a tempest, the next day they lightened
+the ship; and the third day we cast out with our own hands
+the tackling of the ship. And when neither sun nor stars in many
+days appeared, and no small tempest lay on us, all hope that we
+should be saved was then taken away. But after long abstinence
+Paul stood forth in the midst of them, and said, Sirs, ye should
+have hearkened unto me, and not have loosed from Crete, and to
+have gained this harm and loss. And now I exhort you to be of
+good cheer: for there shall be no loss of any man's life among
+you, but of the ship. For there stood by me this night the angel
+of God, whose I am, and whom I serve, saying, Fear not, Paul;<span class="pagenum"><a name="Page_336" id="Page_336">[Pg 336]</a></span>
+thou must be brought before Cæsar: and, lo, God hath given thee
+all them that sail with thee. Wherefore, sirs, be of good cheer:
+for I believe God, that it shall be even as it was told me.
+Howbeit we must be cast upon a certain island."</p>
+
+<p>St. Paul's words and his steadfast faith, must have been a
+comfort to his fellow voyagers; and if any of the heathens were
+then inclined to believe in the God Whose servant he was, their
+faith would be confirmed by all that took place afterwards.</p>
+
+<p>We next read in the Book of Acts, "But when the fourteenth
+night was come," (think of being fourteen days in such an awful
+position!) "as we were driven up and down in Adria, about midnight
+the shipmen deemed that they drew near to some country;
+and sounded, and found it twenty fathoms: and when they had
+gone a little further, they sounded again, and found it fifteen
+fathoms. Then fearing lest we should have fallen upon rocks,
+they cast four anchors out of the stern, and wished for the day."</p>
+
+<p>The ancients seem to have given the name of "Adria," to that
+part of the Mediterranean Sea between Greece and the south of
+Italy, extending up into what we call the Adriatic Sea; here, by
+the force of the wind and the currents, the ship was driven backwards
+and forwards, even as far as the islands off the coast of
+Dalmatia.</p>
+
+<p>"Sounding" means measuring how deep the sea is: this is
+done by means of a piece of lead fastened to a very long string,
+called "the line," which has marks upon it, to show the number
+of feet. The lead of course sinks straight down into the water: if
+it touches the bottom of the sea, it is immediately drawn up, and
+by observing how much of the line is wet, they can tell how deep
+the sea is in any particular spot. As every ship has a good portion
+of it <i>below</i> the water, she requires a certain depth of water
+to keep her from touching the bottom. The sea generally becomes
+less deep near the shore, and thus when the shipmen found
+that the depth of the sea had diminished from twenty to fifteen
+fathoms, it was high time to wait for daylight to see where they
+were; lest during the night the ship should run upon some land,
+or rock, or sandbank, and so be lost. A fathom is seven feet, so
+that twenty fathoms were 140 feet, and fifteen 105 feet.</p>
+
+<p>In order to understand what follows, we must remember that
+although <i>now</i> anchors are always let down from the <i>prow</i>, or fore
+part of the ship, it was the custom of the ancients to let them
+down from the <i>stern</i>, or hind part of their vessels. Some of the<span class="pagenum"><a name="Page_337" id="Page_337">[Pg 337]</a></span>
+large Egyptian ships do even now carry their anchors at the stern,
+and not at the prow. The vessel in which St. Paul was, was
+anchored from the stern by four anchors, to wait for daylight.</p>
+
+<p>It seems that some of the shipmen, or sailors, seeing the dangerous
+condition of the ship, thought they should be safer out of
+it; and so without any consideration for others, made up their
+minds to steal away secretly during the night, taking the boat
+with them; under pretence that their only object in now leaving
+the ship, was to make its position more secure, by letting down
+some anchors from the prow also. St. Luke says, "And as the
+shipmen were about to flee out of the ship, when they had let
+down the boat into the sea, under colour as though they would
+have cast anchors out of the foreship, Paul said to the centurion
+and to the soldiers, Except these abide in the ship, ye cannot be
+saved. Then the soldiers cut off the ropes of the boat, and let her
+fall off."</p>
+
+<p>Of course the Lord could equally have saved the passengers,
+whether the sailors remained in the ship or not; but it was
+His Will that all should be delivered in one way; and perhaps
+this was intended to be a test of faith and obedience. The Roman
+soldiers certainly had faith in St. Paul as the servant of a Mighty
+God, to Whom all things are possible, and Whose promise would
+be assuredly fulfilled: therefore they at once took effectual means
+to prevent any one leaving the ship, by cutting the ropes which
+still held the boat, and letting it drift away.</p>
+
+<p>According to the opinion of man, they did a very foolish act
+in getting rid of a boat, which might be of the greatest use to
+them. At Crete they had "believed the master and the owner of
+the ship, more than those things which were spoken by Paul";
+but they had had good reason to change their opinion, and to
+believe that the Apostle was indeed guided by his God; and their
+faith made them obedient. "And while the day was coming on,
+Paul besought them all to take meat, saying, This day is the
+fourteenth day that ye have tarried and continued fasting,
+having taken nothing. Wherefore I pray you to take some meat:
+for this is for your health: for there shall not an hair fall from
+the head of any of you"; meaning, that no one would suffer the
+slightest injury, but that it was necessary for them to take some
+food, that they might have strength for all that they would be
+called upon to do. To his precept, the Apostle added example;
+for "when he had thus spoken, he took bread, and gave thanks<span class="pagenum"><a name="Page_338" id="Page_338">[Pg 338]</a></span>
+to God in presence of them all: and when he had broken it, he
+began to eat." Even at such a moment, St. Paul did not forget
+to give God thanks for his food. The whole company in the ship
+would thus see how constantly he thought of God, and endeavoured
+to do Him honour; and heathens though they were, his
+example must have taught them to think with reverence of the
+God of the Christians. Mean time the calm and firm trust displayed
+by the whole conduct of the Apostle, gave comfort and
+encouragement to all. "Then were they all of good cheer, and
+they also took some meat." St. Luke tells us how many people
+there were on board the ship: for he says, "And we were all
+in the ship two hundred threescore and sixteen souls," or 276
+persons. "And when they had eaten enough, they lightened the
+ship, and cast out the wheat into the sea." This wheat was
+probably the remainder of their provisions for the voyage, for the
+cargo seems to have been thrown overboard before: but perhaps
+the owner of the vessel had tried to keep some of the cargo, in
+hope of still carrying it to Italy: but now, finding that hope was
+vain, he consented to let it be cast out, so as to lighten the ship,
+and render her more likely to go safely on shore. Whilst, under
+all circumstances, we put our whole trust in God, Who alone can
+bless any of our efforts with success, we must never forget that it
+is our duty to <i>use</i> all our efforts, and make use of every means
+which the Lord places within our reach.</p>
+
+<p>"And when it was day, they knew not the land," the shore
+which they saw was that of a strange land; "but they discovered
+a certain creek with a shore," a narrow arm of the sea, with a shore
+on each side; into this creek "they were minded," that is, they
+wished "to thrust in the ship," as it would then be easier for
+those on board to get to shore.</p>
+
+<p>"And when they had taken up the anchors," or rather cut the
+ropes which held the ship to them, "they committed themselves
+unto the sea," that is, left the ship to be carried along by the wind
+and waves, "and loosed the rudder bands," which appear to have
+been ropes used to fasten the rudder, so as to steer the ship in
+any particular direction; "and hoised up the mainsail," to give
+the wind more power to move the ship, and so "made toward
+shore."</p>
+
+<p>The wind now seemed likely to take them into the creek; but
+at the entrance of it, there appears to have been a headland or
+bank of earth, which caused a strong current from two sides, so<span class="pagenum"><a name="Page_339" id="Page_339">[Pg 339]</a></span>
+that two seas might be said to meet. As they could not guide the
+ship to go round either end of this barrier, the wind drove it
+directly upon it. St. Luke's account is, "And falling into a place
+where two seas met, they ran the ship aground; and the forepart
+stuck fast and remained unmoveable, but the hinder part was
+broken with the violence of the waves." It was now evident that
+the ship must go to pieces in a few minutes, and that to remain
+in it would be certain death.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXX_THE_SHIPS_COMPANY_SAVED" id="Chapter_XXX_THE_SHIPS_COMPANY_SAVED"></a><span class="smcap">Chapter XXX.</span>&mdash;THE SHIP'S COMPANY SAVED.</h2>
+
+<p class="noindent"><span class="smcap">In</span> the hopeless condition of the ship, gradually breaking up from
+the violence of the waves which beat upon the hind part, whilst
+the fore part was held fast on the bank, all possibility of guarding
+the prisoners was at an end. "And the soldiers' counsel was to
+kill the prisoners, lest any of them should swim out, and escape."
+They probably feared, that even under such peculiar circumstances,
+if any of the prisoners under their charge escaped, they would be
+blamed and punished by the Roman Government; which treated
+with great severity any fault or carelessness committed by soldiers,
+or others trusted with the charge of criminals. But the centurion,
+"willing to save Paul," to whom he must have felt that their
+safety was owing, "kept them from their purpose; and commanded
+that they which could swim should cast themselves first
+into the sea, and get to land: and the rest, some on boards, and some
+on broken pieces of the ship"; in short, anything which would
+float on the top of the water, and so keep them from sinking, whilst
+the wind and the waves would drive them to the shore. "And
+so it came to pass, that they escaped all safe to land." There have
+been many wonderful escapes of shipwrecked persons, but that
+276 people, many of whom could not swim, should all have got
+safe to the shore in such a storm, must be looked upon as the
+miraculous fulfilment of the Lord's promise to St. Paul, that there
+should be no loss of any man's life. "And when they were
+escaped, then they knew that the island was called Melita."</p>
+
+<p>In the map we find the island of Melita, or Meleda, in the
+Adriatic Sea, on the coast of Dalmatia; and this is most probably
+the island upon which St. Paul and his companions were shipwrecked:
+but in maps where the journeys of this Apostle are<span class="pagenum"><a name="Page_340" id="Page_340">[Pg 340]</a></span>
+traced out by lines, you will not see any line running out to this
+Melita; but you will observe that they go to Melita, or Malta, to
+the south of Sicily, because many people have imagined that <i>that</i>
+was the island on which the ship was wrecked. Now when we
+have read St. Luke's account of what happened when St. Paul
+landed at Melita, we shall see the reasons why the island must
+have been Melita, or Meleda, on the Dalmatian coast, and not
+Melita, or Malta, in the Mediterranean Sea. St. Luke says, "And
+the barbarous people shewed us no little kindness: for they
+kindled a fire, and received us every one, because of the present
+rain, and because of the cold. And when Paul had gathered a
+bundle of sticks, and laid them on the fire, there came a viper out
+of the heat, and fastened on his hand." A viper is a very dangerous
+kind of serpent, as the venom or poison from its bite will
+kill a man; these creatures become stupid in cold wet weather,
+and lie <i>torpid</i>, or as if they were asleep: one of them lying thus
+amongst the sticks, was picked up with them by St. Paul; but
+as soon as it felt the heat it came to life, and darting out upon
+the Apostle's hand, bit it. "And when the barbarians saw the
+venomous beast hang on his hand, they said among themselves,
+No doubt this man is a murderer, whom, though he hath escaped
+the sea, yet vengeance suffereth not to live."</p>
+
+<p>These people having no idea of true religion, fancied that the
+gods punished crimes upon earth only; and that as St. Paul had
+not been drowned, they had caused the viper to sting him, that he
+might die as he deserved. "And he shook off the beast into the
+fire, and felt no harm. Howbeit they looked when he should
+have swollen, or fallen down dead suddenly: but after they had
+looked a great while, and saw no harm come to him, they changed
+their minds, and said that he was a god."</p>
+
+<p>Now we must remember, that the shipwreck took place as the
+vessel was driven up and down in Adria, that part of the sea
+close to Meleda. The inhabitants of that island were, as St. Luke
+calls them, "barbarous" and "barbarians," in the sense of being
+uncivilized, unacquainted even with the comforts and conveniences
+of life.</p>
+
+<p>The inhabitants of Malta, on the contrary, were a civilized
+people: they had good towns and fine buildings: the people were
+rich and prosperous, and acquainted with the arts and science of
+civilized life: the finest linen was made there; and ships came
+from all parts for the purposes of trade.</p><p><span class="pagenum"><a name="Page_341" id="Page_341">[Pg 341]</a></span></p>
+
+<p>Then, again, Meleda <i>is</i> cold and damp, with plenty of trees
+all over it, even down to the water's edge; and there are many
+serpents in the island.</p>
+
+<p>Malta, on the contrary, is warm and dry; there are but few
+trees in the island, and none near the shore: and besides, there
+are no serpents there.</p>
+
+<p>Now all these are good reasons for our believing that St. Paul
+was shipwrecked on the island of Melita, or Meleda, in the Adriatic
+Sea, and not upon the Melita, or Malta, which lies to the south of
+Sicily.</p>
+
+<p>St. Luke next tells us, that "in the same quarters were possessions
+of the chief man of the island, whose name was Publius;
+who received us, and lodged us three days courteously": by which
+time some arrangement could be made for the future entertainment
+of the shipwrecked strangers, who would have to remain for
+some months in the island. The father of Publius lay ill at this
+time of a painful and dangerous illness; "to whom Paul entered
+in, and prayed, and laid his hands on him, and healed him. So
+when this was done, others also, which had diseases in the island,
+came, and were healed: who also honoured us with many honours;
+and when we departed, they laded us with such things as were
+necessary." These people were truly grateful for all the benefits
+they received from the Apostle; and besides honouring or treating
+him with respect, whilst he lived amongst them, they furnished
+the provisions needful for himself and his companions, when at
+last they quitted Melita.</p>
+
+<p>We may be quite sure, though we are told nothing on the
+subject, that during the three months passed in this island by
+St. Paul, he preached the Gospel faithfully and earnestly: and
+we may well hope and believe, that some of these barbarous
+people became true followers of the blessed Jesus, of Whose power
+they had seen such a wonderful instance, in the preservation of
+St. Paul and his companions. Another ship from Alexandria
+had passed the winter at Meleda: perhaps she had come up the
+Adriatic to bring corn from Egypt to the countries on the borders
+of that sea, and when the storm came on, had wisely determined
+to remain where she was for the winter; or perhaps she had
+only been on her way to Rome, and had turned out of her course
+to take shelter, as soon as the storm arose and made sailing dangerous.
+However that may be, this ship, which was called "The
+Castor and Pollux" had passed the winter at Meleda.</p><p><span class="pagenum"><a name="Page_342" id="Page_342">[Pg 342]</a></span></p>
+
+<p>We all know that ships and boats always have a name painted
+upon the stern, to distinguish them from one another. Many
+large ships have also a figure or image as well: thus a ship called
+"The Lord Nelson," would have fastened to the <i>fore</i> part, or prow,
+an image or figure of Lord Nelson cut out in wood and painted.
+This sort of thing is called the "figure-head." The ancients,
+instead of putting a figure, painted the picture of one, on the fore
+part of their vessels, and this was called "the sign." Castor and
+Pollux were two of the imaginary gods or heroes of the ancients:
+they were twin brothers, and were supposed to take particular
+care of sailors. A picture of Castor and Pollux was painted on
+this ship of Alexandria.</p>
+
+<p>St. Luke says, "And after three months we departed in a
+ship of Alexandria, which had wintered in the isle, whose sign
+was Castor and Pollux." Their voyage was undisturbed now, and
+they soon reached the island of Sicily, "and landing at Syracuse,"
+then the capital of the island, "tarried there three days. And
+from thence," St. Luke says, "we fetched a compass, and came to
+Rhegium," a town in Italy, almost opposite to that of Messina,
+another considerable town in Sicily, and just at the entrance of
+the Straits of Messina. At Rhegium they appear to have intended
+to wait for a favourable wind; for we read, "and after one day
+the south wind blew, and we came the next day to Puteoli."
+Here the voyage ended: at Puteoli the ship would land whatever
+cargo she carried, and then return to Alexandria. St. Paul and
+his companions must go by land to Rome, about one hundred
+miles to the north-west of Puteoli. Puteoli was not only a great
+place of trade for corn, but also for merchandise of all kinds,
+which was brought there from different countries, to be exchanged
+for the productions of Italy. This exchange is, as we have already
+said, called "commerce."</p>
+
+<p>With so many people from all parts coming to Puteoli, it was
+impossible that the Christian religion should not have been
+brought into the place by some of them; and it appears that
+there were at this time a certain number of Christians at Puteoli:
+for St. Luke says, "where we found brethren, and were desired
+to tarry with them seven days." They were naturally glad of
+such an opportunity of conversing with the Apostle, and wished
+to keep him with them for seven days; and it seems that he was
+allowed to remain with them, which speaks well for the kindness
+of Julius, the centurion under whose care he was placed, and<span class="pagenum"><a name="Page_343" id="Page_343">[Pg 343]</a></span>
+who had all along evidently favoured St. Paul. They then "went
+toward Rome. And from thence," St. Luke says, "when the
+brethren heard of us, they came to meet us as far as Appii Forum,
+and the Three Taverns." Rome was at this time the most important
+city in the world: people came there from all countries;
+so we are not surprised to find that there were great numbers of
+Christians there. When the news reached them that St. Paul,
+whom many of them had probably known in other countries, was
+not only landed in Italy, but was actually approaching Rome from
+Puteoli, great numbers went out to meet and welcome him. Some
+of them went as far as Appii Forum, a place about fifty miles
+from Rome; others met him at the "Three Taverns," about thirty
+miles from Rome. The sight of so many true Christians was a
+great joy to the Apostle, who was anxious that all men everywhere
+should repent and turn to God. St. Luke says, "Whom
+when Paul saw, he thanked God, and took courage." Thanked
+God for all that had been done in the conversion of the heathen;
+whilst he was encouraged to hope for a still further spread of the
+Gospel, whatever might be his own fate.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXI_ST_PAUL_A_PRISONER_AT_ROME" id="Chapter_XXXI_ST_PAUL_A_PRISONER_AT_ROME"></a><span class="smcap">Chapter XXXI.</span>&mdash;ST. PAUL A PRISONER AT ROME.</h2>
+
+<p class="noindent"><span class="smcap">The</span> centurion Julius had now finished his work, he had brought
+St. Paul from Cæsarea to Rome, as he had been ordered to do.
+On the way, he had seen wonderful things, which must have
+convinced him that the prisoner whom he was now to deliver into
+the charge of others, was a good and holy man, under the especial
+protection of his God; and he had moreover seen that this God
+was great and powerful, and able to command the wind and
+waves, as none of the gods worshipped by the heathen, could do.
+Whether he, or any other of St. Paul's fellow voyagers, became
+Christians, we are not told.</p>
+
+<p>St. Luke tells us, "And when we came to Rome, the
+centurion delivered the prisoners to the captain of the guard: but
+Paul was suffered to dwell by himself with a soldier that kept
+him." It was probably owing to what Festus had written after
+Agrippa's interview with his prisoner, that he was now allowed
+to live in a hired house of his own, with merely one soldier to
+guard him; instead of being shut up in prison, as he would have<span class="pagenum"><a name="Page_344" id="Page_344">[Pg 344]</a></span>
+been, had he been supposed to have broken any of the Roman
+laws. According to custom, he was probably linked by a small
+chain to this soldier, but he was not prevented from seeing
+anybody who came to him; and he soon made use of this liberty,
+for "it came to pass, that after three days Paul called the chief
+of the Jews together: and when they were come together, he
+said unto them, Men and brethren, though I have committed
+nothing against the people, or customs of our fathers, yet was I
+delivered prisoner from Jerusalem into the hands of the Romans,
+who, when they had examined me, would have let me go, because
+there was no cause of death in me. But when the Jews spake
+against it, I was constrained to appeal unto Cæsar; not that I
+had ought to accuse my nation of. For this cause therefore have
+I called for you, to see you, and to speak with you: because that
+for the hope of Israel I am bound with this chain."</p>
+
+<p>St. Paul was anxious that the Jews at Rome should not be
+prevented from listening to his teaching, by the idea that he was
+a prisoner on account of any crimes he had committed; and as they
+might, perhaps, have heard some account of all that had happened
+at Jerusalem, he took the earliest opportunity of explaining, that
+he had done nothing contrary to the religion taught by Moses; and
+that, in fact, the only reason for which he was a prisoner was, that
+he had preached of the coming of the Messiah, and of the future
+resurrection of all men,&mdash;matters taught by all the prophets, and
+so firmly believed by the Children of Israel in all ages, that the
+doctrine might truly be called "The hope of Israel"; for upon
+it, depended all their hope of obtaining favour and mercy from
+the Almighty. The Jews of Rome, however, had heard nothing
+of the treatment which St. Paul had received from their brethren
+in Jerusalem, "And they said unto him, We neither received
+letters out of Judæa concerning thee, neither any of the brethren
+that came shewed or spake any harm of thee. But we desire to
+hear of thee what thou thinkest: for as concerning this sect, we
+know that everywhere it is spoken against."</p>
+
+<p>These Jews were not prejudiced against St. Paul, but were
+willing to listen to all he had to say. They knew that the
+Christians, "this sect," as they called them, were much spoken
+against, and that while some thought their doctrines were true
+and right, others said they were false and mischievous,&mdash;likely to
+make men <i>wicked</i> instead of good,&mdash;and ought not, therefore, to
+be attended to at all.</p><p><span class="pagenum"><a name="Page_345" id="Page_345">[Pg 345]</a></span></p>
+
+<p>Under these circumstances, the Jews at Rome were anxious
+to hear from St. Paul's own mouth, a true account of the doctrines
+which he taught. The Apostle was only too glad of having such
+an opportunity of explaining the truths of the Gospel to the Jews.</p>
+
+<p>"And when they had appointed him a day, there came many
+to him into his lodging; to whom he expounded and testified the
+kingdom of God, persuading them concerning Jesus, both out of
+the law of Moses, and out of the prophets, from morning till
+evening,"&mdash;that is, he showed them from what had been said
+both by Moses and the prophets, that Jesus of Nazareth was
+indeed the Messiah, promised to faithful Abraham, as the Son or
+Seed in Whom all nations of the earth should be blessed. For
+one whole day, from morning till evening, did the Apostle argue
+with these Jews, trying to persuade them to become followers of
+Jesus: with some he succeeded; with some he failed: for St. Luke
+says, "And some believed the things which were spoken, and
+some believed not. And when they agreed not among themselves,
+they departed, after that Paul had spoken one word." This "one
+word" of which St. Luke speaks, was a quotation from the
+writings of the prophet Isaiah, showing them, that by their
+obstinate refusal to believe the Word of God, they put themselves
+amongst the number of those, who would be left in their own
+wilful blindness: and that the Gospel, or words of Salvation,
+would be preached to the Gentiles, and that they would be far
+more willing to receive it, than the Jews had ever been. The
+Apostle's speech, or "one word," addressed to these unbelieving
+Jews, was, "Well spake the Holy Ghost by Esaias the prophet
+unto our fathers, saying, Go unto this people, and say, Hearing
+ye shall hear, and shall not understand; and seeing ye shall
+see, and not perceive: for the heart of this people is waxed
+gross, and their ears are dull of hearing, and their eyes have they
+closed; lest they should see with their eyes, and hear with their
+ears, and understand with their heart, and should be converted,
+and I should heal them. Be it known therefore unto you, that
+the salvation of God is sent unto the Gentiles, and that they will
+hear it."</p>
+
+<p>We have read the words which St. Paul spake to the
+unbelieving Jews, "And when he had said these words, the Jews
+departed, and had great reasoning among themselves." Whether
+their "reasoning," or talking together, led to the conversion of
+any of them, we do not know. Nor are we told of any trial of<span class="pagenum"><a name="Page_346" id="Page_346">[Pg 346]</a></span>
+St. Paul taking place, either before the Emperor himself, or by
+persons appointed by him: all that we do know is, that "Paul
+dwelt two whole years in his own hired house, and received all
+that came in unto him, preaching the kingdom of God, and
+teaching those things which concern the Lord Jesus Christ, with
+all confidence, no man forbidding him." This shows that St.
+Paul enjoyed a great deal of liberty, although he was still
+considered as a prisoner, and could not leave Rome.</p>
+
+<p>During these two years, St. Paul, besides preaching to all who
+would hear him, wrote Epistles to the Ephesians; Philippians,
+or inhabitants of Philippi; to the Colossians, or people of
+Colossé, in Asia Minor; and one to Philemon, a rich man of
+Colossé. In these Epistles he speaks of himself as a "prisoner,"
+and mentions his "bonds."</p>
+
+<p>You will remember all that happened at Ephesus, and how
+long St. Paul remained there at one time; and how on another
+occasion he sent for the elders to Miletus, and took leave of them,
+knowing that he should see them again no more. That was three
+years before the time of which we are now speaking: but St. Paul
+had not forgotten them, and therefore, in the year 61 (<span class="smcap">a.d.</span>), he,
+being a prisoner at Rome, wrote an Epistle, or Letter, to the
+Christians at Ephesus. In this Epistle, the Apostle speaks to
+the Ephesians of the great mercy shown by God to the Gentiles
+(amongst whom they themselves were), in allowing them to share
+the blessings of the Gospel, without being required to keep the
+Law of Moses. In return for such great mercy, St. Paul entreats
+the Ephesians to show their gratitude by their conduct, and to
+walk worthy of the vocation wherewith they were called. "Vocation"
+means calling, profession, employment, state, or condition:
+they were <i>called</i> to be Christians; their <i>profession</i> was that they
+were His servants; their <i>employment</i> ought to be doing the Will
+of God: by the atonement of Jesus, they had been brought into
+a state or condition for obtaining salvation, and now they must
+try to walk worthy of their vocation: leading in all things such
+a life as was expected from the followers of the Holy Jesus, who
+are bound to follow His example to the extent of their powers.
+What St. Paul said on this subject, equally applies to us; for our
+vocation is the same as that of the Ephesians, and we must strive
+hard to work worthy of it, that is, to be good Christians. In this
+Epistle, many particular rules are given for the conduct of Christians;
+one of which is, "Children, obey your parents." St. Paul<span class="pagenum"><a name="Page_347" id="Page_347">[Pg 347]</a></span>
+had, as we have read, established during his second journey
+a Church, or company of believers, at Philippi, in Macedonia.
+We shall remember how Lydia showed her gratitude to St. Paul,
+and how the imprisonment of him and Silas, led to the conversion
+of the jailor, who became a true believer in Jesus.</p>
+
+<p>During his Third Journey, St. Paul again went into Macedonia,
+after the riot at Ephesus, and then he visited Philippi once more.
+The Philippians, grateful to God for the gift of the holy Gospel
+received through St. Paul, were anxious to do whatever they could
+for the Apostle; and whilst he was preaching at Thessalonica,
+the chief town in their part of the country, the Christians of
+Philippi, who were but a small company, twice sent money to
+St. Paul, that the success of his teaching might be in no way
+hindered, by his having to depend upon the Thessalonians for the
+supply of his temporal wants. They did the same thing again
+whilst St. Paul was at Corinth; and now, hearing that he was in
+confinement at Rome, they feared that he might be badly off for
+food and other necessary things. A collection was therefore
+made amongst the Christians at Philippi, and the sum thus
+collected was sent to Rome by Epaphroditus, one of their
+Pastors, or Ministers.</p>
+
+<p>St Paul was truly thankful for this timely supply; for before
+Epaphroditus came, he really had been in great want of
+necessaries: he could not work at his trade of tent-making now
+he was a prisoner, and he did not think it advisable to ask
+assistance from the Christians at Rome.</p>
+
+<p>Epaphroditus stayed at Rome for several months; and during
+the time he became extremely ill. After he got well again,
+St. Paul sent him back to Philippi: and by him, he sent an
+Epistle, which he had written to thank the Philippians for their
+thoughtful care of him in his time of need. In this Epistle, also,
+the Apostle begs the Christians of Philippi not to listen to false
+teachers, who tried to draw them away from the truth as he had
+taught it to them; but to try to obey the Lord in all things, and
+continue to love each other. As usual in all his Epistles, St. Paul
+gives the Philippians much good advice and many holy precepts:
+he also speaks much of Jesus Christ, and of the necessity of loving
+Him, and following His example.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_348" id="Page_348">[Pg 348]</a></span></p>
+
+<h2><a name="Chapter_XXXII_ST_PAUL_SET_AT_LIBERTY" id="Chapter_XXXII_ST_PAUL_SET_AT_LIBERTY"></a><span class="smcap">Chapter XXXII.</span>&mdash;ST. PAUL SET AT LIBERTY.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Epistle to the Colossians was also written by St. Paul whilst
+he was a prisoner at Rome: probably about the end of the year 62
+(<span class="smcap">a.d.</span>). Colossé was a city of Phrygia, where St. Paul had founded
+a Church; that is, converted a certain number to be believers or
+Christians, during his First or Second Journey, when he was
+travelling throughout Asia Minor. The believers of Colossé,
+having heard of the Apostle's imprisonment at Rome, sent one of
+their ministers, named Epaphras, to see how he was treated; and
+also to give him an account of how the Church at Colossé was
+going on. After hearing all that Epaphras could tell him, St. Paul
+wrote an Epistle, which he sent to the Colossians by Tychicus, of
+whom he speaks as a "beloved brother," that is, a faithful fellow
+Christian. Tychicus was accompanied to Colossé by Onesimus,
+of whom we shall say more presently.</p>
+
+<p>In this Epistle to the Colossians, St. Paul proves, that man's
+only hope of salvation rests upon the atonement made by Jesus
+Christ; and he shows, therefore, how wrong the Jews were to
+insist upon the observance of the Law of Moses, as if that could
+save them. He also warned the Colossians not to be led away
+by the errors of the philosophers, or wise men, who taught doctrines
+<i>not</i> taught by the Gospel. He exhorts them to show their
+faith in Christ by holiness of life, and the due performance of
+every duty to their fellow creatures; and entreats them to
+"continue in prayer, and watch in the same with thanksgiving."
+St. Paul ends this letter, by telling the Colossians that they will
+hear everything concerning him from Tychicus and Onesimus, by
+whom he had sent the Epistle.</p>
+
+<p>Onesimus, who is here spoken of, had been the slave of a rich
+man of Colossé, named Philemon, who had been converted to
+Christianity by St Paul. Onesimus ran away from his master,
+to whom he belonged, and thus robbed him of his services; and
+some think he also robbed Philemon of money. Onesimus fled to
+Rome; and there God inclined this runaway slave to listen to the
+teaching of St. Paul, and, in consequence, he became a Christian
+and was baptized: after this, the Apostle kept Onesimus with him
+for some time, that he might see whether his conduct showed that
+he was really and truly a Christian. He soon saw that this was<span class="pagenum"><a name="Page_349" id="Page_349">[Pg 349]</a></span>
+the case; and indeed Onesimus gave a strong proof of the change
+in his heart and feelings, by wishing to go back to Colossé, and
+give himself up again as a slave to Philemon, in order to make
+up for the injury he had done him by running away. In doing
+this, Onesimus ran some risk; for the laws of Phrygia allowed
+a master to punish a runaway slave very severely, and even put
+him to death if he pleased: but he felt that it was his duty to go
+back, and make amends for the wrong he had done; and therefore
+he went, trusting in God to save him, or to enable him to bear
+whatever punishment might be inflicted. St. Paul felt a great
+interest in Onesimus, whom he speaks of as his son, because he
+had converted him to the new life of a Christian; and therefore
+he wrote to Philemon, earnestly begging of him not only to pardon
+Onesimus for any wrong he had done him, but also now to
+receive him, not as a servant, but as a fellow Christian, "a brother
+beloved." We are not told in the Scriptures any more on this
+subject, but there can be no doubt that Philemon did all that
+St. Paul requested.</p>
+
+<p>There is reason to believe that Onesimus became a preacher
+of the Gospel: some people think that he was afterwards Bishop
+of Ephesus, and that he finally suffered martyrdom at Rome: but
+this is not certain. St. Paul was not the only Apostle who wrote
+Epistles, though he wrote twice as many as all the other Apostles
+put together.</p>
+
+<p>During this time, when St. Paul was a prisoner in Rome,
+St. James wrote the Epistle which bears his name. St. James
+was, we must remember, head or Bishop of the Church at
+Jerusalem; and from Jerusalem he wrote his Epistle, not to the
+inhabitants of any particular place, but to the Jewish Christians
+in general; that is, to those Christians who had been Jews before,
+wherever they might now be residing. In this Epistle, St. James
+warns those to whom he wrote, not to be led away to follow any
+of the bad practices which were but too common in those days;
+and he also explained to them, that they were mistaken as to the
+meaning of some of the doctrines taught by St. Paul, who had
+never preached anything that was not quite according to the Will
+of God. St. James also gave many precepts for the conduct of
+Christians, and for the due performance of their various duties&mdash;encouraging
+them to try, by showing that the Lord had promised
+success to those who do really try. "Resist the devil, and he
+will flee from you." "Draw nigh to God, and He will draw nigh<span class="pagenum"><a name="Page_350" id="Page_350">[Pg 350]</a></span>
+to you." "God resisteth the proud, but giveth grace unto the
+humble." "Humble yourselves in the sight of the Lord, and He
+shall lift you up." These are texts full of encouragement to all
+Christians, to the end of time. And equally necessary for us
+now, as for the believers to whom St. James wrote, are, "Be ye
+doers of the word, and not hearers only, deceiving your own
+selves." "Speak not evil one of another." "Grudge not one
+against another"; and all the other warnings and precepts
+contained in this short, but beautiful Epistle, written by St. James.</p>
+
+<p>Some time in the course of the year 62 (<span class="smcap">a.d.</span>), St. Paul was set
+completely at liberty, so that he might go wherever he pleased:
+but he did not immediately quit Rome, but remained there till
+he had completed two years; "preaching the kingdom of God,
+and teaching those things which concern the Lord Jesus Christ,
+with all confidence, no man forbidding him." The Roman
+Emperor Nero had not made any law to forbid the Christian
+religion being preached and followed; the Jews did not therefore,
+dare to persecute St. Paul at Rome; for by his being set at
+liberty, the Roman Government had shown that they considered
+him an innocent man, unjustly accused by his fellow countrymen.
+It seems that one reason why St. Paul now remained in Italy was,
+that he expected Timothy to join him in Rome, and then set out
+with him on another voyage. Whilst St. Paul was thus waiting
+for Timothy, he wrote his Epistle to the Hebrews. The object of
+this Epistle was to convince the Hebrews or Jews, of the truth
+of the Gospel; and in it, he pointed out that everything which he
+had told them of Christ's human and divine nature, of His
+Atonement and Intercession, agreed perfectly with all that the
+Scriptures of the Old Testament, the writings of Moses and
+the Prophets, had said of the Messiah. He showed them that the
+Gospel was far superior to the Law; for that, in fact, the Law had
+only been given to prepare the way for the Messiah, and to lead
+men to believe in Him and to serve Him.</p>
+
+<p>The Bible gives us no further account of St. Paul's travels,
+but we have reason to believe, that after Timothy had joined
+him at Rome, they went to Spain and Britain, and to other
+western countries, preaching the Gospel everywhere, and converting
+great numbers of his hearers. After this voyage to the West,
+St. Paul appears to have visited Jerusalem again; and then to
+have gone through Syria and other parts of Asia Minor, and so
+on even into Macedonia; this we gather from one of his Epistles,<span class="pagenum"><a name="Page_351" id="Page_351">[Pg 351]</a></span>
+in which he says, that at Miletum he had been obliged to leave
+one of his companions, called Trophimus, who was too ill to go on
+any further, and that at Troas he had left a cloak and some
+parchments. Parchment is the skin of sheep, prepared in
+a particular manner, so as to be fit to write upon. Very soon
+after St. Paul left Jerusalem, to make this Fifth and last Journey,
+St. James was killed at Jerusalem by the unbelieving Jews. Festus,
+the Roman governor, died; and before his successor, Albinus,
+could get to Judæa, the Jews raised a tumult, and St. James is
+said to have been thrown down from some part of the temple, and
+then knocked on the head with a club or heavy stick. Albinus,
+when he did come, proved himself to be a very bad ruler; for he
+was so extremely fond of money, that in order to get it, he was
+not only guilty of great oppression, but he allowed the people to
+commit all sorts of wickedness without being punished, if they
+would only give him a sufficient sum of money. He was not
+governor for long, but was succeeded by Gessius Florus, about
+<span class="smcap">a.d.</span> 64.</p>
+
+<p>This Gessius Florus was one of the worst of men, and the Jews
+suffered dreadfully under his government, for he pillaged whole
+provinces; encouraged the banditti, on condition that they gave
+him part of their plunder; he robbed the sacred treasury, and
+even tried to excite the Jews to open rebellion, in order that, in
+the confusion, no complaints of his conduct might be carried to
+Rome. Awful indeed were the evils which now began to fall
+upon the unhappy Jews, who had provoked the wrath of God by
+their rejection of the Messiah. In consequence of the sad state
+of Judæa, many of the inhabitants sought refuge in foreign
+countries; those who remained applied to Cestius Gallus, the
+governor of Syria, and earnestly begged that he would deliver
+them from the cruel tyranny of Florus. Gallus, instead of
+inquiring into Florus's conduct, sent the Jews away, merely
+telling them their governor should behave better for the future,
+which, however, he did not do.</p>
+
+<p>In the year 65 (<span class="smcap">a.d.</span>), there was a fire at Rome, which burnt
+a great many houses, and did much damage in the city; the
+Emperor Nero himself was greatly suspected of having caused it,
+in order to have an excuse for persecuting the Christians: he
+delighted in the sufferings and miseries of others, and would have
+no pity for the poor creatures who would lose all their property
+in such a fire. At any rate, Nero chose to accuse the Christians<span class="pagenum"><a name="Page_352" id="Page_352">[Pg 352]</a></span>
+of having set fire to the city, and on this pretence they were now
+treated with the greatest cruelty; tortured first, and then put to
+death in many barbarous ways. When this persecution began, it
+is probable that St. Paul was in the island of Crete; but, on
+hearing of the sufferings of the Christians at Rome, he immediately
+went there, to strengthen and encourage the brethren to bear any
+torture, and even death itself, rather than give up their religion.
+He comforted them by reminding them of the love of Christ, and
+by assuring them that His blessing would rest upon them, whether
+they lived or died. St Paul was not long allowed to carry on
+this good work, for he was himself imprisoned on account of his
+religion; and he saw plainly that he should soon be called upon
+to give up his life for the sake of his divine Master; but this
+prospect did not disturb him; he was ready and willing to go, and
+be with Christ.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXIII_MARTYRDOM_OF_ST_PAUL" id="Chapter_XXXIII_MARTYRDOM_OF_ST_PAUL"></a><span class="smcap">Chapter XXXIII.</span>&mdash;MARTYRDOM OF ST. PAUL
+AND ST. PETER.</h2>
+
+<p class="noindent"><span class="smcap">St. Paul</span>, feeling that he was about to be taken away from earth,
+wrote to take leave of Timothy, whom he had loved as his own
+son. This letter, which is called "The Second Epistle of Paul
+the Apostle to Timothy," gave him such advice as the Apostle
+thought might be useful to him.</p>
+
+<p>The First Epistle to Timothy has already been mentioned, as
+having been written nine years before, when St. Paul went into
+Macedonia, after the riot at Ephesus, where he had left Timothy
+to direct the affairs of the Church.</p>
+
+<p>In this Second Epistle, St Paul entreats Timothy to keep
+steadfastly in the faith of the Gospel, in spite of every danger.
+In this Epistle the Apostle declares his willingness to die; his
+conscience told him that ever since he became a follower of Jesus,
+he had tried to please his heavenly Master; and therefore he felt,
+that he should enjoy in heaven that happiness which God has
+promised to all who truly love and serve Him. St. Paul's own
+words are, "I am now ready to be offered, and the time of my
+departure is at hand. I have fought a good fight, I have finished
+my course, I have kept the faith: henceforth there is laid up for
+me a crown of righteousness, which the Lord, the righteous judge,<span class="pagenum"><a name="Page_353" id="Page_353">[Pg 353]</a></span>
+shall give me at that day: and not to me only, but unto all them
+also that love his appearing."</p>
+
+<p>We must all try to fight a good fight against the Devil, and
+all our own sinful tempers and wishes: we too must keep the
+faith, doing all those things which the Gospel bids Christians do:
+then when we have finished our course, and done the work given
+us to do, we, like St. Paul, may hope, that for the sake of Jesus
+Christ, we shall be looked upon as righteous, and as such,
+be received into everlasting happiness.</p>
+
+<p>Very soon after writing this Second Epistle to Timothy,
+St. Paul suffered martyrdom by command of Nero, because he
+would not renounce his faith, and bow down to the false gods of
+the heathen. Being a freeman of Rome, St. Paul was put to
+death by having his head cut off with a sword, instead of being
+given to be devoured by wild beasts, as the Christians usually
+were. The Apostle died in the month of June, <span class="smcap">a.d.</span> 66. Slaves
+and persons guilty of great crimes, were often condemned to fight
+with wild beasts, who of course tore them to pieces: this was a
+most cruel barbarous way of putting even the greatest criminals
+to death; and yet to such a fate were Christians condemned,
+because they would not "deny the Lord Who bought them!"</p>
+
+<p>It is dreadful to think that the people delighted in witnessing
+such dreadful fights, which took place in the amphitheatres.
+These amphitheatres were buildings without roofs; each consisting
+of a large space enclosed by walls of moderate height, called the
+arena; and rows of seats outside the wall of the arena, rising
+up like steps to the outward wall of the building. From these
+seats, which were always crowded, the spectators could see
+whatever was going on in the arena.</p>
+
+<p>About the time that St. Paul suffered martyrdom at Rome,
+strange and awful sights were seen at Jerusalem: the Almighty
+thus warning His once-favoured people, that as they had forsaken
+Him, so He had given them up; and that all the evils foretold
+by Jesus Christ, were now about to fall upon their devoted city.</p>
+
+<p>The cruel and unjust conduct of their Governor Florus, and
+the consequent anger of the people, threatened to produce a war
+in Judæa; and in addition to this there were famines and earthquakes,
+and fearful sights in the heavens. Just before the
+Passover, when a multitude of people were assembled at Jerusalem
+to keep it, on a sudden, in the middle of the night, such a brilliant
+light shone round the temple and the altar, that it seemed to be<span class="pagenum"><a name="Page_354" id="Page_354">[Pg 354]</a></span>
+day. A few days afterwards, just before the sun set, chariots and
+troops of soldiers were seen passing through the clouds, fighting
+with each other. Then the eastern gate of the temple, which
+was of solid brass, and so heavy that twenty men could hardly
+open or shut it, flew open of itself one night, although it was
+fastened with strong bars and bolts. At the Feast of Pentecost,
+when the Priests were going into the inner temple by night to
+attend to their duties, they heard voices saying, "Let us depart
+hence"; and immediately there was a noise as of a multitude of
+people, rushing forth out of the temple.</p>
+
+<p>These and other wonderful signs must have filled the Jews
+with alarm; whilst real troubles were daily increasing upon them.</p>
+
+<p>There had long been a dispute between the Syrians and the
+Jews, as to which of them had the best right to the city of
+Cæsarea Philippi, built on the borders of the two countries.
+In the time of Felix, the two parties were preparing to fight for
+the possession of it; but the governor stopped them for a time,
+and sent the chiefs of both nations to Rome, to plead their cause
+before the Emperor. Nothing had then been decided; but now,
+in the year <span class="smcap">a.d.</span> 66, Nero declared that the town of Cæsarea
+Philippi should belong to the Syrians. This decision was very
+displeasing to the Jews, and led to a dreadful war, which ended
+in the destruction of Jerusalem a few years later. But before
+we go on with this subject, we must go back a little, and say a
+few words about St. Peter.</p>
+
+<p>The Book of Acts tells us nothing more of the Apostle
+St. Peter after the Council held by St. James and the Church at
+Jerusalem, when "Paul and Barnabas, and certain other of them,"
+were sent up from Antioch "to Jerusalem, unto the Apostles and
+elders," to inquire whether it was needful for the Gentiles who
+became Christians, to be also "circumcised after the manner of
+Moses," and "to keep the law." When there had been much
+disputation on the subject, St. Peter spake out boldly; reminding
+the assembly of the conversion of Cornelius, and telling them
+that after what God had then done, it would be quite wrong to
+require the Gentiles to be circumcised and keep the Law of
+Moses. This speech decided the matter; and St. James then gave
+sentence, that the Ceremonial Law was not binding upon the
+Gentile converts.</p>
+
+<p>Soon after this, St. Peter and St. Paul were together at
+Antioch; and there, St. Peter, in his eagerness to please the Jews,<span class="pagenum"><a name="Page_355" id="Page_355">[Pg 355]</a></span>
+withdrew himself from the Gentiles, as thus countenancing the
+idea that being uncircumcised, they were not fit company for the
+Jews. St. Paul blamed him, and showed him that he was doing
+wrong, since he himself knew, that in the sight of God there
+would be no difference between Jew and Gentile, circumcision or
+uncircumcision, when once they became believers in Jesus Christ.
+This happened <span class="smcap">a.d.</span> 49.</p>
+
+<p>Where St. Peter spent the next seventeen years, we do not
+know; but wherever he was, we may be quite sure that he
+zealously preached the Gospel, and endeavoured to bring all men
+to believe in Jesus Christ. It is most likely that St. Peter came
+to Rome just before or after St. Paul's martyrdom, in the year
+66 (<span class="smcap">a.d.</span>); and he then wrote his First Epistle. This Epistle was
+not written to the inhabitants of any particular place, but
+generally, to all the Jewish Christians, who had been forced by
+persecution to leave their own land and take refuge in heathen
+countries; and also to those Gentiles who had become Christians,
+and were now living in many different countries. In his Epistle,
+St. Peter entreats all to whom he writes, to keep steady to their
+religion, and suffer anything rather than give it up. He also
+shows them how necessary it is that they should lead holy and
+blameless lives, not only for their own sake, that they might
+obtain the blessing of God, but also to show all men, that
+Christians were in every respect better than any other men.
+St. Peter speaks of writing from "Babylon"; but by Babylon,
+he means the city of Rome, which in figurative language he calls
+Babylon, because in the idolatry and wickedness of its inhabitants,
+it resembled that ancient city. Besides this, the real Babylon
+was the place where the Jews, then the Church of God, suffered
+much during their long captivity; and now the Christian Church
+was suffering fearful things at Rome. St. Peter might well then use
+the figurative language so common amongst the Jews at that
+time, and speak of wicked, persecuting Rome, as "Babylon." It
+was prudent moreover to do so, for had the Christians spoken
+openly and plainly of Rome, they would have provoked the anger
+of the Romans; and though the Christians suffered patiently all
+that was laid upon them, they never provoked persecution
+unnecessarily. St. Peter did not long escape persecution; and
+with the prospect of a cruel death before him, he wrote his Second
+Epistle to the Jewish and Gentile Christians in all countries, to
+warn them not to listen to the doctrines of false teachers, but to<span class="pagenum"><a name="Page_356" id="Page_356">[Pg 356]</a></span>
+keep firm in the faith of the holy Gospel, which he and the other
+Apostles had taught. In this Letter, he gives many directions for
+living a holy life; and reminds those to whom he writes, that
+the Lord Jesus Christ will one day come to judge the world, and
+that all who believe this, must try to be then found blameless,
+without spot of sin. This applies just as well to each one of us,
+as it did to those to whom St. Peter originally wrote: let us
+therefore watch and pray, that we may, as he says at the end of
+this Epistle, "grow in grace, and in the knowledge of our Lord
+and Saviour Jesus Christ."</p>
+
+<p>Very soon after he had written this Second Epistle, the death
+which St. Peter had expected came upon him. He who had once
+denied his Lord from fear, now boldly refused to give up his religion
+to purchase safety: he was therefore sentenced to be crucified,
+according to what the Lord had foretold to him long before;
+saying, "When thou shalt be old, thou shalt stretch forth thy
+hands, and another shall gird thee, and carry thee whither thou
+wouldest not." From histories of that time, we learn that St. Peter,
+not thinking himself worthy to die in the same manner as his
+blessed Lord and Master, begged that he might be fastened to the
+cross with his head downward: this must greatly have increased
+his sufferings for the time they lasted, though it probably caused
+him to die sooner. St. Peter was thus crucified at Rome with his
+head downward, <span class="smcap">a.d.</span> 68, when Nero had been Emperor for
+fourteen years; and, as we believe, about two years after
+St. Paul's death; though some people think that St. Peter was
+put to death first. We cannot, of course be quite sure; but it is
+most probable as we have said, that St. Paul was beheaded
+<span class="smcap">a.d.</span> 66, and that St. Peter was crucified <span class="smcap">a.d.</span> 68. Nero died
+very soon after the crucifixion of St. Peter, and in the short space
+of one year, three different Emperors, Galba, Otho, and Vitellius,
+succeeded each other.</p>
+
+<p>We must now return to Jerusalem.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXIV_VESPASIAN_SENT_INTO_JUDAEA" id="Chapter_XXXIV_VESPASIAN_SENT_INTO_JUDAEA"></a><span class="smcap"><span class="smcap">Chapter</span> XXXIV.</span>&mdash;VESPASIAN SENT INTO JUDÆA.</h2>
+
+<p class="noindent"><span class="smcap">The</span> decree of the Emperor giving Cæsarea Philippi to Syria, was
+no sooner known, than the Jews in all parts of Judæa took up arms.
+Agrippa happened at this time to be in Jerusalem, and he did<span class="pagenum"><a name="Page_357" id="Page_357">[Pg 357]</a></span>
+his best to show the Jews the extreme folly of trying to fight
+against such a powerful people as the Romans, and begged and
+entreated of them not to rebel, and so bring misery upon themselves.
+Instead of listening to this wise and kind advice, the Jews
+were so enraged with Agrippa for giving it, that he was obliged
+to leave the city at once, to save himself from their violence.
+War now raged on every side, and fearful acts of cruelty were
+perpetrated by both parties. Thousands and thousands of Jews
+were massacred at Cæsarea, at Ptolemais, and even at Alexandria;
+and at Jerusalem, the soldiers of Florus put 3,500 to death in one
+day. The Jews acted in the same manner as far as they could,
+and murdered great numbers both of Syrians and Romans. Upon
+this general revolt of the Jews, Cestius Gallus the governor
+of Syria, marched with a large army into Judæa and Galilee;
+burning all the towns and villages in his way, and killing the
+inhabitants.</p>
+
+<p>Near Jerusalem he was met by a great number of Jews, who
+attacked him with such fury, that his whole army was in the
+greatest danger. Agrippa, who with a body of troops had joined
+Gallus, now again attempted to stop further bloodshed, and sent
+two of his officers to speak to his countrymen, the Jews, and
+propose terms of peace. The enraged Jews, however, killed one
+of the officers, whilst the other escaped wounded: Gallus then
+advanced with his whole army, defeated the rebellious Jews, and
+took possession of the lower parts of Jerusalem. Had he at once
+attacked the upper part of the city, and laid siege to the forts,
+it is probable that he would have taken the whole, and then the
+war must have ended. But, as a writer of that time says, "it
+seems as if God, being angry with the Jews, had determined that
+they should expiate their sin by the most severe suffering, and
+would not therefore allow the war to end so soon."</p>
+
+<p>Some say, Gallus was advised to retire by some of his own
+officers, who had been bribed to do so by Florus. However that
+maybe, Gallus suddenly went away with his army: his retreat gave
+the Jews fresh hopes, and they pursued him even to his camp at
+Gibeon, about six miles from Jerusalem: here, the Jews attacked
+the Syrians with the greatest fury, and killed more than 5,000 of
+them; whilst Gallus escaped by night.</p>
+
+<p>Leaving the history of this terrible war for a few minutes, we
+must speak of another Epistle to be found in the New Testament,
+where it is called "The General Epistle of Jude." The writer<span class="pagenum"><a name="Page_358" id="Page_358">[Pg 358]</a></span>
+of this Epistle was, the "Judas (not Iscariot)" mentioned by
+St. John; whom St. Luke tells us (ch. vi.) was the brother of
+James; and he appears to have been the same person whom
+St. Mark (ch. iii.) calls "Thaddeus," and of whom St. Matthew
+(ch. x.) speaks as "Lebbeus, whose surname was Thaddeus."</p>
+
+<p>In the Gospels, therefore, we have four names for this Apostle,
+Jude, Judas, Thaddeus, and Lebbeus. The Book of Acts makes
+no mention of him. From other histories we have reason to
+believe, that this Apostle was a husbandman, or cultivator of the
+earth, and not a fisherman, as so many of the twelve were. After
+Jude became an Apostle, he, of course, followed the Lord as long
+as he lived; and then we have reason to believe that he went
+eastward, and preached the Gospel in Mesopotamia and other
+countries. He then returned to Syria, from whence he wrote his
+Epistle, about the same time as St. Peter wrote his First Epistle
+from Rome, that is, <span class="smcap">a.d.</span> 66; just when Nero gave that decree
+concerning Cæsarea, that led to the war of which we have been
+speaking. St. Jude's Epistle is very short, and was written to
+warn the Christians in general not to listen to false teachers; but
+to take care to believe only such truths as had been taught by
+Jesus Christ and His Apostles. After writing this Epistle, it is
+supposed that St. Jude travelled again eastward, and preached
+the Gospel in Persia, where he suffered martyrdom.</p>
+
+<p>To return to the Jews: their defeat of Gallus made them
+more obstinate in their determination not to submit to the
+Romans, and they accordingly made very great preparations for
+carrying on the war with vigour. At this time all the Christians
+quitted Jerusalem. They remembered how Jesus had told His
+disciples, that when they should see Jerusalem surrounded with
+armies, and "the abomination of desolation," they would know
+that the destruction of the city was near at hand, and that they
+must leave it, and take refuge in the mountains. The prophecy
+had now been fulfilled; for the armies of the heathen Romans
+had compassed or surrounded the city, and these armies were
+fitly called "the abomination of desolation," because they not
+only spread desolation and misery wherever they went, but they
+were abominable and hateful to the Jews, because on their standards
+and flags they had images and pictures of the false gods
+of the Romans, and also of their emperors, to whom, as well as
+to the gods, they offered sacrifices.</p>
+
+<p>The Christians, seeing that the time of which Jesus had warned<span class="pagenum"><a name="Page_359" id="Page_359">[Pg 359]</a></span>
+them was now come, left Jerusalem, and crossing the river Jordan
+journeyed on about one hundred miles, and took refuge in a city
+called Pella, belonging to King Agrippa: the inhabitants of Pella
+were Gentiles. Nero, who was still alive when the Jews defeated
+Gallus, ordered Vespasian, one of his bravest and most skilful
+generals, to march at once into Judæa with a large army. Vespasian
+set to work to collect soldiers, and his son Titus went into
+Egypt to fetch from Alexandria two Roman <i>legions</i>, or "regiments,"
+as we should call them. An immense army thus entered
+Galilee: one town after another fell into the hands of the Romans,
+and thousands of the Jews were slain. At Joppa, large numbers
+of the wretched inhabitants took refuge on board their ships,
+hoping thus to escape; but a violent storm dashed the vessels back
+upon the rocks; many of the people were drowned or crushed by
+the broken ships; and many, seeing no further hope of escape,
+killed themselves: such as did reach the shore, were slaughtered
+without mercy by the Romans. It is said that for a long space
+the sea was red with the blood of these poor creatures, and
+that not a man remained alive to carry these terrible tidings to
+Jerusalem.</p>
+
+<p>During this time Vespasian had taken prisoner a man, who is
+famous for having written a History of the Jews, and of the
+destruction of Jerusalem. This man, whose name was Josephus,
+was a Jew, born in Jerusalem, a few years after the Crucifixion
+of our Lord. When he was quite young he showed a great
+fondness for learning, and was so very clever and sensible, that
+when he was only sixteen years old, the Chief Priests and rulers
+often asked his advice. Josephus adopted the opinions of the
+Pharisees; and as he grew up he took an active part in the
+management of public affairs.</p>
+
+<p>When the wars broke out, Josephus showed so much knowledge
+and skill in military matters, that he was made governor,
+and acted as general of the Jewish armies.</p>
+
+<p>Amongst other places which the Romans besieged, was a
+small town called Jotapa, or Jotaphata. Josephus defended it
+for nearly two months, but at last the Romans took it, and slew
+all the inhabitants except Josephus and forty of his men who
+escaped, and took refuge in a cave. Some one told Vespasian
+where Josephus was concealed; and the Roman general sent to
+offer life and safety to him and his companions, upon certain conditions,
+which they might have accepted without any disgrace.<span class="pagenum"><a name="Page_360" id="Page_360">[Pg 360]</a></span>
+Josephus wished to accept these terms; but when he spake of
+submitting to the Romans, his companions threatened to murder
+him. Determined not to live to become prisoners to the Romans,
+and unwilling to be guilty of the great crime of self-murder, these
+wretched people drew lots to decide who should kill his companion:
+in this way one fell after another, until one man only remained
+alive besides Josephus, who had of course taken no share in this
+transaction. Josephus easily persuaded his companion to submit
+to the Romans: Vespasian treated the Jewish general with the
+greatest kindness: he kept him with him more as a friend than
+as a prisoner, and often consulted him, and asked his advice.</p>
+
+<p>Mean time, Vespasian in one part of the country, and his son
+Titus in another, carried on the war with vigour; taking one city
+after another: in vain they besought the Jews to submit; these
+miserable people persisted in their useless resistance, and thus
+enraged the Romans, who treated them with great barbarity.
+Multitudes were destroyed, and a vast number were sold as slaves.</p>
+
+<p>After the whole of Galilee had been thus subdued, Titus joined
+his father at Cæsarea, and there their armies had a little rest.</p>
+
+<p>The troubles in Rome after the death of Nero, <span class="smcap">a.d.</span> 68, prevented
+Vespasian having the means of carrying on the war
+with vigour; and indeed he was in no hurry to begin the siege of
+Jerusalem, because the Jews were daily rendering his task more
+easy, by fighting amongst themselves, and so wasting that strength
+which should have been kept to resist the enemy.</p>
+
+<p>The city of Jerusalem was at this time in a most dreadful
+state of confusion and tumult. The inhabitants were divided into
+two parties: one party, seeing that a continuance of war would
+totally ruin their country, wished to submit to the Romans; the
+other party, the Zealots, would not hear of submission; and as
+they were the worst of men, they committed the most horrid
+crimes, often under pretence of religion. No person's life
+was safe, and the whole city was distracted by acts of violence
+and cruelty. The leader of the party of Zealots within the city
+was a man named John; another man named Simon, of equally
+bad character, headed a party outside, and collecting a band of
+ruffians, encamped with them before the city. Some of the inhabitants
+of Jerusalem, who suffered severely from the tyranny of
+John, fearing that he would burn the city, unhappily determined
+to let Simon and his troops come in, by way of defending them
+against John. But this step only increased their miseries; for<span class="pagenum"><a name="Page_361" id="Page_361">[Pg 361]</a></span>
+they now suffered from the violence and wickedness of two parties,
+instead of one. Thus a third party was formed in Jerusalem;
+and these three parties, instead of joining to defend themselves
+against the Romans, fought against each other, and many were
+killed, even in the temple, and before the very altar itself.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXV_DESTRUCTION_OF_JERUSALEM" id="Chapter_XXXV_DESTRUCTION_OF_JERUSALEM"></a><span class="smcap">Chapter XXXV.</span>&mdash;DESTRUCTION OF JERUSALEM.</h2>
+
+<p class="noindent"><span class="smcap">We</span> have said that after the death of Nero, <span class="smcap">a.d.</span> 68, there were
+great troubles in Rome, where three different Emperors succeeded
+each other in the space of one year; but this state of things was
+put an end to in <span class="smcap">a.d.</span> 69, when the Romans chose Vespasian to
+be their Emperor. The next year, the Emperor Vespasian sent
+his son Titus to force the rebellious Jews into obedience, and so
+put an end to this destructive war. Titus and his army marched
+towards Jerusalem, which to look at was a most magnificent and
+glorious city, though it had unhappily become the habitation of
+violence and all that is bad and wicked. The city was built upon
+two mountains, enclosed with walls, and surrounded by deep
+valleys. The walls were guarded by towers; and altogether the
+place was well able to resist the attacks of an enemy. But,
+instead of preparing to defend themselves, the Jews hurried on
+their own destruction; for at the very time when a formidable
+army was rapidly approaching the city, the contending parties
+within the walls were continually occupied in inventing new
+ways of destroying each other; and in their fury, they wasted
+and destroyed considerable quantities of provisions, of which they
+had afterwards great reason to repent.</p>
+
+<p>Although danger and misery now threatened the city from
+the factions within and the enemy without, multitudes of people
+unwisely crowded into it to keep the Passover; thus adding
+sadly to the general confusion and distress. Miserable indeed
+was the state of Jerusalem when, in the year <span class="smcap">a.d.</span> 70, Titus
+marched towards it with a formidable army. The actual approach
+of the Romans, put a stop for the time to the fighting amongst
+the Jews; and joining together, they left the city, and forced
+Titus and his soldiers to leave their camp and retire to the
+mountains: but no sooner had the Jews thus obtained an interval
+of quiet, than their quarrels began again. In the mean<span class="pagenum"><a name="Page_362" id="Page_362">[Pg 362]</a></span>
+time the Romans were making every exertion to prepare for the
+siege of Jerusalem, which was surrounded by three walls, one
+within another, with a good space between them, filled with
+buildings.</p>
+
+<p>Titus sent Josephus to speak to his countrymen, and offer
+them peace and safety if they would now submit and receive him
+into their city; but these offers were refused by the infatuated
+Jews. They were repeated with no better success; and after
+they had been several times rejected, the Romans made their
+first attack; and at length made a breach, or gap, in the first, or
+outermost, wall, and so entered into that part of the city, whilst
+the Jews retreated within the second wall.</p>
+
+<p>The Romans having encamped within the first wall, now
+attacked the second wall, and forced their way through that also:
+and the Jews retired within the third wall, many of them taking
+refuge in the temple and in the Fort Antonia. The greater part
+of the wretched inhabitants would now have submitted to the
+Romans, and given up their city; but the Zealots murdered all
+who ventured to speak of such a thing. The great numbers of
+people now shut up within the walls of Jerusalem, soon devoured
+the provisions, and added the horrors of famine to the other
+terrible sufferings of the Jews. The Zealots forced their way
+into the houses of all whom they suspected of having any food,
+and carried away whatever they could find. The nearest relations
+snatched food from each other, in the extremity of their
+hunger. Many of the starving Jews, who during the night
+ventured to go beyond the city walls, to collect roots and herbs,
+were seized by the Roman soldiers, and crucified in the morning:
+so that several hundreds were frequently seen at a time, suffering
+the same agony of body which had been endured by our blessed
+Lord Jesus Christ. It is impossible to describe what the Jews
+went through at this time. We shall remember that when they
+insisted on the crucifixion of Jesus, contrary to the wishes of
+Pilate himself, they had cried out, "His blood be on us and on
+our children"; and fearfully were they now punished for having
+shed His blood. Josephus, in his history of all that happened in
+Jerusalem at this time, writes: "Never did any other city suffer
+such woes, nor was there ever a more wicked generation since the
+beginning of the world."</p>
+
+<p>At length the Romans broke through the third, or inner, wall,
+and got possession of the Fort Antonia, and pursued the Jews<span class="pagenum"><a name="Page_363" id="Page_363">[Pg 363]</a></span>
+into the temple. The Jews for a moment fled before their enemies;
+but the foremost soldier slipped upon the marble pavement
+and fell. Then the Jews turned, and killed him, and drove the
+rest of the soldiers back into the fort. Even now the Jews still
+refused to submit; and the temple, instead of being a place of
+worship, became a scene of battle and confusion.</p>
+
+<p>At this time, when the famine pressed sore upon all the
+people, a most horrible thing was done; for a mother killed her
+infant child, roasted it, and actually ate part of it! Titus was
+so shocked when he heard of this, that he declared that he would
+leave nothing but the ruins of a city, in which so horrible a crime
+had been committed. Again he attacked the temple, and got
+possession of the outer courts. He wished to preserve the temple
+itself, and gave orders for that purpose. But the Lord Himself
+had foretold the destruction of the temple, and a Roman soldier
+was the means of fulfilling this prophecy. Contrary to orders,
+this man threw a flaming brand, or stick, into one of the chambers:
+the flames quickly burst forth and spread on all sides: the
+Roman soldiers rushed into the sacred building, and all became
+a scene of plunder and murder.</p>
+
+<p>The once glorious temple was soon nothing but a heap of
+smoking ruins, in spite of all the efforts made by the command
+of Titus to stop the conflagration. This sad destruction of
+the second temple took place on the anniversary of that day
+upon which the first temple, built by Solomon, was destroyed
+by Nebuchadnezzar, 587 years before Jesus Christ came upon
+earth.</p>
+
+<p>Even whilst the temple was in flames, 6,000 people actually
+listened to an impostor, who led them to the roof of a part of the
+building, promising them a miraculous deliverance: they all of
+course perished in the flames. Thousands of Jews were now
+killed by the Romans, and every building in the city, excepting
+a few towers, was burned.</p>
+
+<p>In this dreadful war, the greater part of the Jewish people
+perished: many of the rest were sold as slaves, and nothing
+could be more wretched than the state of all who were left.
+Jerusalem has ever since been "trodden down," or oppressed, by
+the Gentiles; and the Jews have remained in such a state as
+constantly to remind us of the prophecy of Moses (Deut. xxix.),
+where it is written, "Even all nations shall say, Wherefore hath
+the Lord done thus unto this land? What meaneth the heat of<span class="pagenum"><a name="Page_364" id="Page_364">[Pg 364]</a></span>
+this great anger?" The answer is given to us, "<i>Because</i> they have
+forsaken the covenant of the Lord God." Let us ever bear this
+in mind, and not provoke God by <i>our</i> sins, to punish us as He
+punished the descendants of His chosen people, the Children of
+Israel.</p>
+
+<p>Titus commanded the whole city and its walls to be destroyed.
+This was done so completely, that not one stone was left upon
+another, as the Lord Himself had said.</p>
+
+<p>When Titus saw how strong the walls and forts of the city
+were, he made a remark worthy of a Christian; saying, "We
+have fought with the assistance of God: it was God Who drove
+the Jews out of these fortifications; for what can the hands of
+men, or the force of machines, effect against these towers?"</p>
+
+<p>After the destruction of Jerusalem, Titus went back to Rome,
+taking with him Josephus, to whom Vespasian gave the freedom
+of the city and a pension. Josephus immediately set to work to
+learn the Greek language, in which he wrote his History of the
+Wars of the Jews and of the Destruction of Jerusalem. He died
+<span class="smcap">a.d.</span> 93, at the age of fifty-six: but we are now speaking of the
+year <span class="smcap">a.d.</span> 70, when Titus took him to Rome.</p>
+
+<p>The Roman Senate decreed a Triumph to Titus and Vespasian.
+"A Triumph" was a grand procession, in honour of a
+general who had gained some great victory. A magnificent car
+was provided to convey the person for whom the honour was
+intended: his army, partly before, partly behind the car, marched
+with flags and banners, to the sound of music: any prisoners who
+had been taken in the war were made to follow the car, chained
+two and two together; and if any valuable spoils had been taken
+from the enemy, they were carried in the procession. In short,
+everything was done to make the Triumph a very grand affair;
+and it was considered the greatest honour that could be bestowed
+upon a military leader: it often cost an immense sum of money.
+The Senate now decreed, that a Triumph should take place in
+honour of Titus and Vespasian, who were to share the chariot
+provided for the occasion. Amongst the beautiful things carried
+in this procession, the most remarkable were the golden candlestick,
+and other precious things saved from the temple at Jerusalem:
+also the volume, or Book of the Law of Moses, which was
+indeed deserving of the greatest respect, though the heathens did
+not know its real value.</p>
+
+<p>In remembrance of the great deeds of Titus, a marble arch<span class="pagenum"><a name="Page_365" id="Page_365">[Pg 365]</a></span>
+was erected at Rome, not far from the Forum. On the inside of
+the archway are carved representations of the golden candlestick,
+and of many other things brought from Jerusalem. This arch,
+called "The Arch of Titus," still stands in Rome; and not one
+of the Jews, of whom there are now many thousands living in
+Rome, will ever pass under this archway, because it reminds
+them of the destruction of their once glorious temple, and of
+the ruin of their nation.</p>
+
+<p>When Jerusalem was destroyed, there still remained in the
+almost desolate land of Judæa three strong castles, which resisted
+the Romans. Two were soon taken; but the third was so very
+strong both by nature and art, and was so well defended by
+a man of great courage, called Eleazer, that for some time the
+Romans could not succeed in getting possession of it. At last
+they built a high wall round it, so that no one could come out or
+go in: they then set fire to the gates, and prepared to storm,
+or attack, the castle the next day. The Jews now saw that there
+was no hope of defending the fortress, or of saving their own lives;
+and Eleazer therefore persuaded the garrison to burn all their
+valuable stores, kill the women and children that were with them,
+and then destroy themselves. Ten men were chosen to murder
+all the rest: after they had done this, they killed each other; and
+the last man who was left set fire to the place, and then killed
+himself. The next day, when the Romans were preparing to
+climb the walls, two of the women who had hid themselves, and
+so escaped being murdered, came forth, and told all that had
+happened.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXVI_ST_JOHNS_WRITINGS" id="Chapter_XXXVI_ST_JOHNS_WRITINGS"></a><span class="smcap">Chapter XXXVI.</span>&mdash;ST. JOHN'S WRITINGS.</h2>
+
+<p class="noindent"><span class="smcap">After</span> the terrible event which has just been related, the Jews
+who still remained in the land, ceased for a time to oppose the
+Romans. It was the submission of despair; for they felt that
+they had no power to resist, and ruin and desolation surrounded
+them on all sides. The once flourishing fields and plains of
+Judæa were covered with dead bodies; most of the celebrated
+cities were merely heaps of ruins. All the fighting men were
+removed from Jerusalem, and only some women and old men<span class="pagenum"><a name="Page_366" id="Page_366">[Pg 366]</a></span>
+were allowed to take up their abode amongst the ruins of their
+beloved city.</p>
+
+<p>The Emperor only allowed the Jews to observe the forms of
+their own religion, on condition of their paying to the Temple of
+Jupiter Capitolinus, one of the heathen deities, the tax hitherto
+paid by every Jew for the service of the Temple, or House of the
+Lord. Ever since Judæa had been made a Roman province,
+the Jews had been allowed to collect their own taxes: the annual
+tribute to the temple they looked upon as an offering to God,
+Whose subjects they were. The Emperor now, in their opinion,
+usurped the place of God; and this was a great affliction to the
+Jews; whilst the use to which the tax was to be put, and the severity
+exercised in collecting it, made these unhappy people feel it to be
+an intolerable disgrace and burden.</p>
+
+<p>Vespasian died nine years after the destruction of Jerusalem,
+<span class="smcap">a.d.</span> 79, and his son Titus became Emperor. Titus reigned for
+only two years, and was succeeded by his brother Domitian,
+<span class="smcap">a.d.</span> 81.</p>
+
+<p>We have reason to believe that only one of the Apostles was
+alive when Titus took Jerusalem: this was St. John, the disciple
+"whom Jesus loved." As the Bible tells us nothing concerning
+this holy man, during the time that St. Paul was journeying about,
+we cannot be sure as to what he was doing; but he is supposed
+to have remained in his native land, and probably in Jerusalem
+itself, till he saw the city compassed by foreign soldiers, and
+beheld the other signs of its approaching ruin, as foretold by his
+Divine Master. Then it is believed, that St. John travelled
+through Parthia, India, and Arabia; and also founded Churches
+at Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicia,
+and other places in Asia Minor; after which, he passed some time
+at Ephesus. There is a story that he afterwards went to Rome,
+and was, by the order of Domitian, who persecuted the Christians
+most cruelly, thrown into a large vessel of boiling oil. But instead
+of dying in tortures, as was expected, the Lord preserved him, and
+he came out unhurt. We may well believe this story, though we
+cannot be quite sure that it is true. After this, Domitian
+banished the Apostle, now a very old man, to the island of
+Patmos, in the southern part of the Archipelago. At Patmos,
+the Lord sent St. John a most wonderful vision; and his account
+of it forms part of the New Testament, where it is called "The
+Revelation of St. John the Divine": it is also called the<span class="pagenum"><a name="Page_367" id="Page_367">[Pg 367]</a></span>
+"Apocalypse." "Revelation" means some hidden secret thing
+made known. "Apocalypse" comes from a Greek word, meaning
+the same as Revelation.</p>
+
+<p>The Apocalypse is a book of prophecies, revealing and foretelling
+in mysterious language, events which are to happen even
+to the end of the world. It is of course very difficult to understand
+any of the prophecies in this book, and quite impossible to
+do so perfectly; but like every other part of Scripture, it teaches
+men to be holy. In the first chapter of this book, St. John tells
+us himself, that this Revelation was made known to him in the
+isle of Patmos, to which he had been banished on account of his
+religion.</p>
+
+<p>Domitian persecuted the Jews as well as the Christians; and
+great numbers of both were put to death by this tyrannical
+and wicked Emperor, who proposed to destroy all the descendants
+of David, lest any one of them should attempt to become king of
+Judæa. Some grandsons of the Apostle Jude, or Thaddeus, who
+was of the family of David, were brought before the Emperor;
+but on being asked concerning the kingdom of Christ, they
+declared that it was a spiritual, not a temporal kingdom; and as
+they were very poor, and could only by the hardest labour contrive
+to support themselves, and pay the tax demanded by the Romans,
+he spared them, as persons who were not to be feared. Some of
+the Jews, who had retired to Alexandria, had endeavoured to get
+up a disturbance there; but the Jews, who had long lived quietly
+in that city, fearful of the consequence of any revolt, gave up their
+seditious countrymen to the Romans, who put them to death:
+they were obstinate to the last, and even their children suffered
+the greatest tortures, rather than acknowledge the Roman Emperor
+to be their master. Such conduct, however mistaken it may
+have been, sets a good example to Christians in every age. These
+Jews believed that to submit to the Roman Emperor was contrary
+to their duty to God; and therefore they bore any sufferings
+rather than do it. Let us ever be ready and willing to suffer,
+rather than do anything which we believe to be contrary to our
+duty to God.</p>
+
+<p>The Emperor Domitian, displeased with what had happened
+in Alexandria, ordered the temple which had been built in that
+city to be shut up; lest, under pretence of public worship, the
+Jews of that place should meet there and plot rebellion.</p>
+
+<p>Domitian died <span class="smcap">a.d.</span> 96, and was succeeded by Nerva, who<span class="pagenum"><a name="Page_368" id="Page_368">[Pg 368]</a></span>
+immediately set St. John at liberty: the Apostle at once left
+Patmos, and went into Asia Minor, where he wrote the account
+of the wonderful Vision or Revelation made to him in that island.
+Very soon afterwards, St. John wrote the three Epistles called by
+his name.</p>
+
+<p>The First of these Epistles is not addressed to any persons in
+particular; but was written to warn all Christians not to listen
+to the false teachers, who were then leading many into serious
+error. Some of these false teachers, pretended that Jesus was not
+really man; and that, as He had no real body like ours, He did
+not really suffer crucifixion. Others, on the contrary, taught that
+He was <i>only</i> man. Both doctrines were equally fatal to the
+hopes of Christians: if Jesus Christ did not share our human
+nature, He could not atone for the sin of man; if He were only
+man, however free from sin Himself, He could not atone for the
+sins of His fellow mortals. Thus a firm belief in Jesus Christ as
+<i>God and Man</i>, is absolutely necessary for all who look for
+salvation through Him. Another set of false teachers taught,
+that those who believed themselves to be justified by faith, and
+so freed from the restraints of the Levitical Law, might sin without
+fear of punishment. St. John cautions all Christians not to be
+led away by these, or any other false doctrines; and he shows
+them how very different they are from the truths contained in the
+Gospel as taught by Jesus Christ, and fully explained by His
+Apostles. St. John, in this Epistle, speaks much of the love of
+God towards His creatures, and of the duty of all men to love
+Him and their fellow creatures for His sake.</p>
+
+<p>The Second Epistle of St. John was probably written from
+Ephesus, his usual abode at this time. This Epistle is addressed
+to some particular lady, to warn her and her children not to listen
+to the dangerous doctrines of false teachers.</p>
+
+<p>The Third of St. John's Epistles is written to a man named
+Gaius, who is supposed to have been converted by the Apostle,
+who therefore speaks of him as one of his children: a very usual
+figure of speech with teachers, respecting those whom they converted.
+In this way St. Paul calls Timothy his "son." In the
+Acts of the Apostles, and in the Epistles, we meet with the name
+of Gaius five times; and four different persons seem to be meant.
+Gaius, of Macedonia (Acts xix.); Gaius, of Derbe (Acts xx.);
+Gaius, whom St. Paul baptized at Corinth (1 Cor. i.), and who
+lodged that Apostle in his own house at Corinth (Rom. xvi.); and<span class="pagenum"><a name="Page_369" id="Page_369">[Pg 369]</a></span>
+this Gaius, to whom St. John writes his Epistle; whether he was
+one of those already mentioned, we cannot know.</p>
+
+<p>The object of this Epistle from St. John, seems to have been
+to praise Gaius for his steady faith, and for having shown
+kindness to some Christian strangers, who had passed through
+the place where he lived: at the same time, St. John cautions
+him to have nothing to do with a teacher named Diotrephes, who
+had denied St. John's authority, and set himself up as the head of
+a party, in opposition to the Apostles.</p>
+
+<p>St. John entreats Gaius to do, what may equally apply to each
+one of us, for he says, "Follow not that which is evil, but that
+which is good." He also recommends to him Demetrius, of
+whom we know nothing, except that he was a good man. This
+letter to Gaius is very short, because, as St. John writes, he hoped
+shortly to meet and talk to him.</p>
+
+<p>St. John spent the last years of his long life at Ephesus, and
+there, about <span class="smcap">a.d.</span> 99, he wrote that very valuable and beautiful
+portion of Holy Scripture known to us as "The Gospel according
+to St. John." When St. John wrote, he was of course well
+acquainted with the Gospels of St. Matthew, St. Mark, and
+St. Luke, and also with the Book of Acts, for they had all been
+written many years before this time. He does not, therefore,
+repeat much of what they tell us, but gives an account of
+many things which they do not mention; and repeats especially
+much of what his blessed Lord said at different times to His
+disciples. There was a good reason for this.</p>
+
+<p>Even by this time, many errors had crept into the Christian
+Church, as has already been said, when speaking of St. John's
+First Epistle.</p>
+
+<p>St. John, therefore, wrote his Gospel to correct these errors,
+and to show all men, that Jesus Christ was truly and indeed the
+Son of Man and the Son of God: the Word that was from
+the beginning with God, and was God, and was made man, that
+He might suffer for us.</p>
+
+<p>The Gospel of St. John completed the Canon of Scripture;
+that is, those writings which are undoubtedly written by inspiration
+of God, and are, therefore, to be the general rule of Christian
+faith and practice.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_370" id="Page_370">[Pg 370]</a></span></p>
+
+<h2><a name="Chapter_XXXVII_THE_DEATH_OF_ST_JOHN" id="Chapter_XXXVII_THE_DEATH_OF_ST_JOHN"></a><span class="smcap">Chapter XXXVII.</span>&mdash;THE DEATH OF ST. JOHN.</h2>
+
+<p class="noindent"><span class="smcap">St. John</span> was nearly 100 years old when he wrote his Gospel: he
+had spent a long life in preaching and exhorting, and we are told
+that, when his great age prevented his continuing his active
+labours, he used to be carried into the public assemblies of the
+Christians, in order to repeat his exhortation, "Little children,
+love one another": words constantly repeated in some shape or
+other, in the writings of this Apostle, who also dwells much upon
+the love of Christ for man, as a reason why men should love Him,
+and love each other for His sake. Let us try to obey the precept,
+"Love one another"; remembering that St. John also says,
+"Love not in word neither in tongue, but in deed and in truth";
+that is, do not talk about your love, but show it by your
+actions. Love to Christ must show itself in obedience; love
+to man for His sake, by kindness to every fellow creature, and
+by doing all the good we can to them, whether they are kind to
+us or not.</p>
+
+<p>St. John died quietly at Ephesus, about <span class="smcap">a.d.</span> 100: his faith
+and love were great, therefore his death was peaceful and happy;
+for he felt that he was now going home to his beloved Master,
+Whom he had faithfully served for many years on earth.</p>
+
+<p>A century, or space of 100 years, had now passed since the
+birth of Jesus Christ: at the time of that event, the inhabitants of
+the world, with the exception of the Jews, were Heathens or Pagans;
+who, in their total ignorance of an Almighty and Holy God, gave
+themselves up to follow their own sinful inclinations, and were
+guilty of every sort of wickedness and vice. The Jews, though
+still retaining a nominal observance of the Law of Moses and the
+worship of One True God, had strangely forgotten and forsaken
+the religion, so long the glory of their nation. Thinking more of
+temporal than of spiritual things, they wilfully misunderstood the
+writings of the prophets, and looked for a temporal king in
+the promised Messiah: those who dared to hold a different
+opinion, were treated with contempt.</p>
+
+<p>The two sects of Sadducees and Pharisees, though in other
+matters opposed to each other, equally set at naught the holiness
+of heart and life commanded by the Law of Moses. The Sadducees,
+denying the possibility of a future life, laughed at the idea of<span class="pagenum"><a name="Page_371" id="Page_371">[Pg 371]</a></span>
+denying one's self any gratification here, from the fear of punishment
+hereafter. The Pharisees, passing by the Moral Law, which
+it did not suit them to keep, taught, that a strict observance of
+the Ceremonial Law, and of the traditions handed down from
+father to son, would secure the favour of God.</p>
+
+<p>Thus Sadducees and Pharisees both destroyed all true religion;
+that is, all devotion of the heart to God, producing holiness
+of life.</p>
+
+<p>The consequence of this was, that the knowledge and love of
+God were daily growing less amongst the Jewish people, and
+rapidly ceasing to have any effect on their motives and actions.
+So that, both as regarded Jews and Gentiles, it might truly be
+said, "The whole world lieth in wickedness."</p>
+
+<p>The doctrines and precepts of our blessed Lord, were meant
+to make man hate and renounce all sin and wickedness; to
+show him the necessity of self-denial, and of holiness in thought,
+word, and deed; and to set before him that love towards
+God, which was to be the motive and principle to govern all his
+actions.</p>
+
+<p>Thus, wherever the Gospel was received, a great change at
+once took place; and the close of the first century, found the
+world in a very different condition from that, in which it had been
+at the beginning. Mankind must now be considered as divided
+into three classes: First, the Heathen, who, in addition to all
+former wickedness, now added a spirit of hatred and persecution
+towards those who rejected their false religion, for the Truth as is
+in Jesus. Second, the Jews, who, in spite of all the miseries they
+had gone through for their rejection of Jesus Christ, still clung to
+the Law of Moses; hating the Heathen, but above all, hating
+the followers of Jesus with an increasing hatred. The third class
+comprehended all, who, by the mercy of God, had been brought
+out of either of the other two classes, to be sincere and faithful
+followers of the precepts and examples of the Holy Jesus. This
+class, called Christians, already contained a very large number of
+persons of all ages and sexes; and their number was increasing
+daily, by fresh converts from amongst the Gentiles.</p>
+
+<p>Thus, by the close of the first century, the Church of Christ
+was so firmly established upon earth, as to defy all the efforts
+made to overthrow it.</p>
+
+<p>Even during the first century the Christians suffered persecution;
+and many of them were put to death, because they would<span class="pagenum"><a name="Page_372" id="Page_372">[Pg 372]</a></span>
+not give up their belief in Jesus, and act contrary to His precepts.
+This cruel persecution of the Christians continued during the
+second and third centuries; sometimes with greater, sometimes
+with less severity. But it has been truly said, that "the blood
+of the martyrs is the seed of the Church"; for numbers, seeing
+their holy lives, and then witnessing the wonderful manner in
+which they were supported to bear the most exquisite tortures
+rather than give up their religion, felt that there must be some
+sure and strong foundation for such faith and steadfastness, and
+were thus led to become Christians themselves; and by their
+future conduct and martyrdom they again, in their turn, brought
+others to join the Church of Christ, which thus extended itself
+rapidly on all sides.</p>
+
+<p>Before the close of the second century, Christianity had been
+established as the religion of the Britons; but how, or by whom,
+it was brought into our island, we do not know: it seems very
+probable that, during the long interval in which we know nothing
+of St. Peter's movements, he came to Britain, and established the
+Church which has ever since existed here.</p>
+
+<p>In reading of the martyrs, we should remember that they,
+knowing that the favour of God was the only thing worth having,
+were willing to suffer and die in order to obtain it; trusting to
+the Lord to give them a happy issue out of all their sufferings.
+They did not trust in vain. We must also recollect, that the
+religion of the martyrs was no sham; no system of outward
+forms, but an entire devotion of the whole heart and life to God;
+and that the same devotion is required of Christians now. If we
+are not now called upon to suffer martyrdom, we are called upon
+to give our hearts to God; and show our Faith, by denying ourselves
+in everything contrary to His Will, whatever pain or difficulty
+we may have in doing so.</p>
+
+<p>Do we do this?</p>
+
+<p>The Jews, who outlived the destruction of their city and
+temple, sought refuge in different parts of the world. Many went
+into Egypt, where there was a Jewish colony, that had been
+established in the time of Alexander the Great. Others fled to
+Cyrene, another part of Africa. A large number removed
+to Babylon, and joined their brethren who had remained from
+father to son in that country, instead of returning to Jerusalem
+when the decree of Cyrus permitted them to do so. Some took
+refuge in Persia and other Eastern countries.</p><p><span class="pagenum"><a name="Page_373" id="Page_373">[Pg 373]</a></span></p>
+
+<p>By degrees, these Jews formed a regular system of government
+for themselves.</p>
+
+<p>They were divided into Eastern and Western Jews. The
+Eastern Jews were those who settled in Babylon, Chaldæa,
+Assyria, Persia, and the adjacent countries. Those who remained
+in Judæa, or took up their abode in Egypt, Italy, and other parts
+of the Roman dominions in Europe, were called Western Jews.
+In the course of time, these two parties each chose some distinguished
+person as their head, or chief. The chiefs of the Eastern
+Jews were called "Princes of the Captivity"; and those of the
+Western Jews, were simply styled "Patriarchs." Gradually these
+chiefs obtained more and more influence and authority amongst
+their fellow countrymen in all matters. Both parties of Jews
+also founded schools, that the children might be fully and carefully
+instructed in all the doctrines and practices of their religion. But
+these things were done gradually during a long course of years,
+one step leading to another; for naturally, on their first dispersion
+after the destruction of Jerusalem, their whole attention was
+turned to securing a safe asylum, where they might worship God
+after the manner of their fathers&mdash;as far, at least, as they could
+do so; but the destruction of the Temple had rendered it impossible
+to keep the feasts and offer the sacrifices, so strictly enjoined by
+the Law of Moses.</p>
+
+<p>The impossibility of obeying the precepts of their religion,
+should have made the Jews more ready to listen to those, who
+declared that the promised Messiah had indeed come; and that
+therefore, the Old Dispensation contained in the Law of Moses
+was at an end.</p>
+
+<p>As Scripture history closes before the destruction of Jerusalem,
+all that has been said regarding that and subsequent events, has
+been gathered from other histories; and all that has been related
+concerning the latter days of some of the Apostles, has been
+supplied in a similar way. It will be well now to give a short
+account of the labours and deaths of such of the Apostles as have
+not been already mentioned; only remembering, that whilst we
+have every reason to believe such accounts are true, we cannot
+feel certain, as we do in regard to all the facts related in the
+Holy Scriptures.</p>
+
+<p>Taking, then, "the names of the twelve Apostles" as given
+by St. Matthew (x. 2, &amp;c.), we have "first, Simon, who is called
+Peter." Of him we have heard much in the course of our Lord's<span class="pagenum"><a name="Page_374" id="Page_374">[Pg 374]</a></span>
+life, and during the time of which the Book of Acts gives us the
+history: and we have also spoken of what he is believed to have
+done after that period, and of his martyrdom. Of "Andrew his
+brother," we only know that he was also a fisherman, and that he was
+a disciple of John the Baptist, with whom he was standing when
+the Baptist said of Jesus, "Behold the Lamb of God." Andrew,
+nothing doubting, at once sought an interview with Jesus, and
+then went to find, his own brother Simon, giving him the joyful
+news, "We have found the Messias." Andrew became afterwards
+one of the constant followers of our Lord, chosen to be
+Apostles; and his name is mentioned two or three times in sacred
+history.</p>
+
+<p>From other sources we learn, that after the Ascension of our
+Lord, St. Andrew travelled to Byzantium, now called Constantinople,
+and there founded a Church; and that he also preached
+the Gospel in the Crimea. But he ended his life in Greece,
+under the following circumstances: St. Andrew was preaching at
+a place in Achaia with great success, when Ægeas, the pro-consul
+or Roman governor of the province, came there, and
+was greatly enraged to find that multitudes had already been
+converted from Heathenism to Christianity: he therefore told the
+Apostle, that he should be crucified unless he would himself
+offer a sacrifice to the heathen gods. This St. Andrew of course
+refused to do, and he was put into prison; but the people were
+so angry at this, that they would have rescued him by force, had
+he not begged them not to do so; telling them that he was quite
+ready to suffer martyrdom, if such was the will of God. It is
+said, that amongst other miracles performed in the name of Jesus
+by St. Andrew, he had healed the wife and the brother of Ægeas
+of diseases; and that both had, in consequence, become Christians.
+This made the pro-consul still more furious; and, in his rage, he
+ordered St. Andrew to be severely scourged by seven men, before
+he was put to death. He was tied to a cross of the shape of the
+letter X; and it is said that he hung upon it for two days,
+during which, in the midst of his agony, he continued to instruct
+and exhort the people. After his death, his body was embalmed
+and buried with all honour, at the expense of a noble lady, named
+Maximilla. We are told that, 300 years later, St. Andrew's body
+was taken to Constantinople by the Emperor Constantine, who
+had become a Christian, and buried in a church which the
+Emperor had built in honour of the Apostles.</p><p><span class="pagenum"><a name="Page_375" id="Page_375">[Pg 375]</a></span></p>
+
+<p>In after times, St. Andrew came to be looked upon as the
+patron Saint of Scotland.</p>
+
+<p>A cross, the shape of that upon which St. Andrew was
+crucified, is always called a St. Andrew's Cross.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XXXVIII_THE_APOSTLES" id="Chapter_XXXVIII_THE_APOSTLES"></a><span class="smcap">Chapter XXXVIII.</span>&mdash;THE APOSTLES.</h2>
+
+<p class="noindent"><span class="smcap">The</span> next on the list of the Apostles, are "James the son of
+Zebedee, and John his brother." Both of these have been already
+mentioned: the Scripture tells us, that St. James the elder, the
+brother of St. John, was killed with the sword by Herod Agrippa.</p>
+
+<p>St. John, as we have heard, survived the destruction of Jerusalem;
+was banished for some years to the island of Patmos;
+and finally died a natural death at Ephesus.</p>
+
+<p>"Philip and Bartholomew" are the next upon our list; and
+throughout their lives they seem to have been intimately connected
+with each other. Philip's name is mentioned two or three
+times in Scripture. He was no sooner called to be a follower of
+Jesus, than, as we are told, "he findeth Nathanael (or Bartholomew),
+and saith unto him, We have found Him of whom Moses
+in the law and the prophets did write, Jesus of Nazareth, the
+son of Joseph." Or, in other words, that they had found out,
+that Jesus of Nazareth the reputed son of Joseph, was, in truth,
+The Messiah, of whom Moses and the prophets had written.</p>
+
+<p>After the Lord's Ascension, Philip is supposed to have preached
+the Gospel in some parts of Asia, and then to have suffered
+martyrdom in Phrygia. It is said, that coming to a place where
+the inhabitants were the grossest idolaters, Philip, greatly distressed
+at their condition, prayed constantly for them; at the same
+time labouring to convince them of the folly of their present
+worship, and telling them of the true God, and of His Son Jesus
+Christ. The Lord so blessed Philip's efforts, that many of his
+hearers turned from idolatry and became Christians. This success,
+stirred up the opposition and persecution of the heathen
+magistrates, who accordingly seized the Apostle, put him in prison,
+caused him to be unmercifully scourged, and afterwards crucified.
+It is said, moreover, that whilst hanging on the cross, he
+was stoned to death; and that then, such a violent earthquake
+took place, as greatly alarmed all the people; and that many, in<span class="pagenum"><a name="Page_376" id="Page_376">[Pg 376]</a></span>
+consequence, repented of their idolatry and wickedness, and
+turned to God.</p>
+
+<p>Bartholomew, or Nathanael, could not at first believe that
+Jesus of Nazareth was the promised Messiah, but after acting
+according to Philip's advice, of "Come and see," he cordially
+acknowledged Jesus Christ to be the "Son of God, the King of
+Israel." After our Lord's Ascension, this Apostle is said to have
+laboured amongst the savage tribes of Abyssinia, then called
+Ethiopia; and we are told, that 100 years afterwards, a missionary
+who went to preach the Gospel in those parts, found
+a copy of St. Matthew's Gospel, which was said to have been
+left there by Bartholomew. Bartholomew was in Phrygia with
+Philip, when the latter was put to death: and it is said that he
+was also fastened to a cross, but that the heathens were so alarmed
+by the earthquake, that they took him down, and set him at
+liberty. After this, he is said to have preached in various parts
+of Asia Minor, ending with Armenia, where he was seized by the
+idolatrous governor, and treated with the greatest cruelty; he was
+beaten to the ground with staves; crucified head downwards;
+then taken from the cross, flayed, and finally beheaded.</p>
+
+<p>Thomas, the next on the list of Apostles, is well known to us
+for his doubts as to the reality of the Resurrection&mdash;doubts mercifully
+removed by the Lord Himself. After the Ascension,
+Thomas is said to have laboured in Judæa, Parthia, Medea, Persia,
+and other countries, until he reached India. Here he was at first
+afraid of venturing amongst the dark-coloured and cruel heathens,
+who inhabited the country; but being encouraged by a vision, he
+fearlessly journeyed on into the country, and was most successful
+in bringing the people out of the darkness of Paganism into the
+light of the Gospel. The Brahmins or priests, however, were
+much opposed to him: at a certain town he began to build a
+place of worship for the Christians, and Segamo, the prince of the
+country, persuaded probably by the Brahmins, forbade him to go
+on with it. Thomas, however, by the help of God, performed
+several miracles, which so convinced Segamo of the truth of all
+his doctrines, that he himself became a Christian, and allowed
+the building to be continued. The idolatrous priests now saw
+that their religion was in great danger, and therefore, watching
+for a convenient opportunity, they came upon Thomas in a quiet
+spot, to which he had gone to pray, and shot him with their
+arrows. Having thus disabled the Apostle, the Brahmins stoned<span class="pagenum"><a name="Page_377" id="Page_377">[Pg 377]</a></span>
+him, and finally ran a lance through his body. The dead body of
+Thomas was carried by his disciples to the church which he had
+just completed, and there buried. About 1,500 years afterwards,
+when the Portuguese first made their way to India, they found
+upon the Malabar coast many Christian families, who called themselves
+"St. Thomas's Christians"; being descendants of those,
+who had been converted from Paganism to Christianity, by this
+Apostle.</p>
+
+<p>Matthew's name stands next on the list of the Apostles; he
+has already been spoken of, as far as the Scriptures make mention
+of him; and also as the writer of the first of the four accounts
+of our Saviour's life and death. We neither know what this
+Apostle did after our Lord's Ascension, nor how he died; but
+there is a tradition that he was murdered in Ethiopia, where by
+his teaching, and the miracles he was enabled to perform, he had
+been the means of converting multitudes from Heathenism to
+Christianity.</p>
+
+<p>"James the son of Alphæus, and Lebbæus, whose surname
+was Thaddæus," now come under consideration. They were
+brothers; two of the sons of Mary, sister to the Virgin Mary, and
+of Cleophas one of the disciples to whom, after His resurrection,
+the Lord appeared on the way to Emmaus. This
+James, distinguished as "the Less," has already been spoken of
+as Bishop of Jerusalem, and his death has also been mentioned
+(p. 351).</p>
+
+<p>Lebbæus, also called Judas and Jude, was, as has been
+said, the writer of an Epistle. No ancient writer gives any
+account either of his labours after the Lord's Ascension, or of the
+manner of his death.</p>
+
+<p>Of "Simon the Canaanite," whose name stands next on our
+list, Scripture tells us nothing, except that he was also called
+"Simon Zelotes." "Zelotes" means full of zeal and eagerness; and
+the name was probably given to this Apostle, on account of his
+great zeal and earnestness in the service of his Master. The term
+"Canaanite" seems to be derived from a Hebrew word, which
+also means zeal. After the Ascension, Simon is said to have
+preached the Gospel amongst some of the barbarous nations in
+Africa; and then to have gone westward, finally reaching Britain,
+where he was crucified, probably by the Romans.</p>
+
+<p>The last on the list of Apostles is Judas Iscariot, whose surname,
+it is thought, is merely derived from the place of his birth.<span class="pagenum"><a name="Page_378" id="Page_378">[Pg 378]</a></span>
+Of him it is unnecessary to speak now. The mention of Judas
+Iscariot naturally reminds us of him who was afterwards chosen
+to fill the place, "from which by transgression he fell."</p>
+
+<p>Matthias, chosen after the Ascension to complete the original
+number of Apostles, was one of those disciples "which had companied
+with the Apostles, all the time that the Lord Jesus went
+in and out among them." Beyond this, Scripture says nothing
+about him; nor do any ancient writers tell us how long he
+laboured in the holy office to which he was appointed; but it is
+said, that he was finally put to death by some amongst whom he
+was preaching.</p>
+
+<p>No sketch of our Lord's Apostles would be complete without
+some notice of Paul and Barnabas; who, though not
+called to be Apostles until after the Ascension, laboured
+zealously in that sacred ministry. St. Paul has already been
+spoken of most fully, and frequent mention has been made of
+St. Barnabas, up to the time of his separation from St. Paul,
+after which the Book of Acts contains no account of him: but
+in one of his Epistles, St. Paul writes of him in such a manner,
+as shows that though for the moment "the contention between
+them was so sharp as to part them asunder," it had not caused
+any real coolness or estrangement. Another proof of this, is
+found in the fact, that St. Mark afterwards became a devoted attendant
+upon St. Paul, by whom he was highly valued. St. Mark
+was with the Apostle whilst he was a prisoner in Rome.</p>
+
+<p>Of the labours of St. Barnabas after his separation from
+St. Paul, we have no certain account anywhere: in the end he is
+said to have been stoned.</p>
+
+<p>Before closing this chapter, it seems well to take notice of
+St. Luke and St. Mark, who, though not Apostles, are, as writers
+of the Gospel, entitled to the respect and gratitude of all who
+value the holy Scriptures.</p>
+
+<p>There is, however, little to add to what has been already said
+of them.</p>
+
+<p>Luke, by birth a Jew, and probably a native of Antioch in
+Syria, was a physician, who became a convert to the religion of
+Jesus. He is said to have been one of the seventy disciples, sent
+out on one occasion, "two and two before his face into every
+city and place, whither he himself would come." This is very
+probable, although, as he is not once named in any of the Gospels,
+we cannot be sure.</p><p><span class="pagenum"><a name="Page_379" id="Page_379">[Pg 379]</a></span></p>
+
+<p>From St. Luke's own account in the Book of Acts, we find
+that he went with St. Paul on his first voyage to Macedon. At
+Philippi, he seems to have left the Apostle; why we know not,
+but perhaps St. Paul sent him on some mission. It is not unlikely
+that he remained in that country; but during St. Paul's
+second journey, he rejoined him, and sailed with him from
+Philippi. For the next five years, St. Luke continued with
+St. Paul: this brings us to the release of the Apostle from his
+confinement in Rome. Here ends any certain account of St. Luke.
+It is said that he then went into Achaia, and afterwards preached
+the Gospel in Africa. As no ancient writers mention his having
+suffered martyrdom, it is probable that he died a natural death.</p>
+
+<p>If the Evangelist St. Mark was, as there is every reason to
+believe, the same "Mark whose surname was John," he was
+nephew to Barnabas. We first hear of him in Scripture, as
+going from Antioch to Jerusalem with Barnabas and Saul; and
+then accompanying them on a journey, but leaving them unaccountably
+at Perga; in consequence of which, St. Paul afterwards
+refused to take him with them on another journey, thus
+causing the contention already mentioned. "Barnabas, taking
+Mark, sailed to Cyprus." It is said that St. Mark was with St.
+Barnabas at the time of the latter's death, and received his dying
+commands to go without delay to St. Paul, by whom, as has been
+already said, he was well received. What his ultimate fate was,
+we know not.</p>
+
+<p>It may not be amiss to mention, before we take leave of the
+immediate followers of our Lord, that in pictures, the four Evangelists
+are distinguished by certain signs or symbols. St. Matthew
+is simply a man with a pen in his hand; St. Mark is accompanied
+by a Lion; St. Luke by an Ox; and St. John by an Eagle.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_380" id="Page_380">[Pg 380]</a></span></p>
+
+<h1 class="part"><a name="PART_III" id="PART_III"></a>PART III.</h1>
+
+<hr class="r10" />
+
+<h2><a name="Chapter_I_THE_JEWS_TO_THE_TIME_OF_THE" id="Chapter_I_THE_JEWS_TO_THE_TIME_OF_THE"></a><span class="smcap">Chapter I.</span>&mdash;THE JEWS TO THE TIME OF THE
+EMPEROR ADRIAN.</h2>
+
+<p class="noindent"><span class="smcap">The</span> history of those chosen by the Lord to be His peculiar
+people, has now been traced for more than two thousand years,
+from the Call of Abraham, <span class="smcap">b.c.</span> 1921. For the two centuries
+immediately following that event, we have the history of Abraham's
+descendants, Isaac, Jacob or Israel, and the twelve sons of
+Israel, or Patriarchs, as they are called, from being the fathers
+of all the tribes of Israel. Israel and his sons and grand-children,
+to the number of sixty-six persons, went down, <span class="smcap">b.c.</span> 1706, into
+Egypt, where Joseph then was, having been sold as a slave about
+twenty years before.</p>
+
+<p>During the next 300 years, the descendants of Israel
+multiplied so wonderfully that, in <span class="smcap">b.c.</span> 1491, 600,000 men,
+besides women and children, went out of Egypt under the
+guidance of Moses.</p>
+
+<p>The giving of the Law, Ceremonial and Political, as well as
+Moral, established the chosen people of God, as a Church and
+Nation.</p>
+
+<p>Forty years of wandering in the wilderness brought the
+Children of Israel to the eastern banks of the Jordan, <span class="smcap">b.c.</span> 1451.
+The Bible then relates how, under the command of Joshua, the
+Jordan was crossed, and the heathen wonderfully driven out of
+the land, which the Lord had promised to give to Abraham and
+his descendants, for a possession.</p>
+
+<p>For forty-six years, the Children of Israel were ruled by
+Joshua and the elders who outlived him. For the next 300
+years, they were governed by Judges, raised up by the
+Almighty at different times, as they were needed. In <span class="smcap">b.c.</span> 1095
+the Children of Israel were bent upon having a king, and Saul
+was accordingly crowned, and reigned for forty years. During
+the next eighty years, the kingdom flourished under David and<span class="pagenum"><a name="Page_381" id="Page_381">[Pg 381]</a></span>
+his son Solomon; the latter of whom built the glorious Temple,
+dedicated to the service of the Lord with much ceremony, <span class="smcap">b.c.</span>
+1004. It had taken eight years to build.</p>
+
+<p>The division of the country into the two kingdoms of Judah
+and Israel, under Solomon's son Rehoboam, took place <span class="smcap">b.c.</span> 975.
+One king succeeded another more or less quickly, until the sins
+of kings and people led to the destruction of the kingdom of
+Israel by Shalmaneser, king of Assyria, <span class="smcap">b.c.</span> 721; and to the
+burning of Jerusalem and of the Temple, <span class="smcap">b.c.</span> 587, when Nebuchadnezzar
+carried the inhabitants of the kingdom of Judah into
+a long captivity in Babylon. Some years before, in <span class="smcap">b.c.</span> 606, this
+same Nebuchadnezzar had carried away many of the children of
+Judah; and from <i>this</i> date the Captivity, which lasted seventy
+years, is reckoned to have begun. The seventy years expired in
+<span class="smcap">b.c.</span> 536; and Cyrus, king of Medea and Persia, having conquered
+the Babylonian Empire, gave the children of Judah leave to go
+back into their own land, showing them much kindness upon the
+occasion. The Jews, as they were now called, returned in great
+numbers to Judæa; though many of them still, by their own
+choice, remained in the land where they had been born and
+bred.</p>
+
+<p>The Jews who did return, had great difficulties to overcome;
+but at length they built a Second Temple, which was dedicated
+<span class="smcap">b.c.</span> 515. Under the governance of Ezra and Nehemiah, the
+Jews served the Lord in the land of their fathers; but soon they
+again fell into grievous sin, though they were never more guilty
+of idolatry: that crime which principally caused their captivity.
+So far the Bible has given us the history of the people of God.</p>
+
+<p>From other histories we learn, that Alexander the Great, who
+became king of Macedonia <span class="smcap">b.c.</span> 336, conquered Persia and all the
+countries in any way dependent upon her: Judæa, of course,
+amongst the rest. The remarkable vision which made Alexander
+treat the Jews with kindness has been mentioned (iii. 425). After
+the death of this monarch, <span class="smcap">b.c.</span> 323, Judæa became in some sort
+dependent upon Syria; and we have already seen how severely
+the Jews suffered during the next 153 years, from the wars and
+fightings going on continually between Syria and Egypt. The
+cruelty and oppression of the Syrian princes became intolerable;
+and, after Antiochus Epiphanes had taken Jerusalem, <span class="smcap">b.c.</span> 170,
+the Lord in mercy raised up the family of Maccabæus, to deliver
+the Jews from his tyranny.</p><p><span class="pagenum"><a name="Page_382" id="Page_382">[Pg 382]</a></span></p>
+
+<p>Under the Maccabæan princes, the Jews fought successfully
+against the enemies of their religion. Judæa gradually recovered
+from its desolation and misery, and again became prosperous;
+whilst the pure worship of the One True God was once more
+the established religion of the nation. But after the death
+of John Hyrcanus (iii. 481), <span class="smcap">b.c.</span> 107, enemies without, and divisions
+and troubles amongst themselves, again filled Judæa with
+confusion.</p>
+
+<p>In <span class="smcap">b.c.</span> 63, Judæa became, like so many other countries, a
+province of Rome; and we have seen how the Romans appointed
+governors or kings, and even high priests also. The Government
+of Rome itself underwent a great change about this time: the
+Republic, or Commonwealth, which had lasted 479 years, from
+the Expulsion of Tarquinius Superbus, <span class="smcap">b.c.</span> 509, now came to
+an end, and Octavius Augustus Cæsar was chosen as the first
+Emperor, <span class="smcap">b.c.</span> 27.</p>
+
+<p>Octavius Augustus had ruled the vast dominions of Rome as
+Emperor for twenty-seven years, when that event took place,
+destined to affect in the most momentous manner all races and
+kindreds of men: even the Birth of Jesus Christ, the long-promised
+Messiah. When our blessed Lord was twenty-nine
+years old, that is, in <span class="smcap">a.d.</span> 29, He began to teach publicly amongst
+the Jews. Octavius Augustus was no longer Emperor of Rome
+at this time; he had died when Jesus was fourteen years old, and
+had been succeeded by Tiberius.</p>
+
+<p>Although a small number of the Jews owned and received
+Jesus Christ as the expected Messiah, He was rejected by the
+nation in general: and after His crucifixion, the Jews tried in
+every way to oppose His Apostles, and prevent the spreading of
+Christianity. We have read their punishment in the destruction
+of Jerusalem, <span class="smcap">a.d.</span> 70, and the dreadful sufferings which came
+upon the unhappy Jews, and forced them to scatter themselves
+through all lands, hoping to find safety&mdash;a hope too often
+disappointed, and that constantly through their own fault.</p>
+
+<p>The history of the Jews has thus been traced to the close of
+the first century after the Birth of Christ, that is, to <span class="smcap">a.d.</span> 100.</p>
+
+<p>It will now be advisable to give a slight sketch of their
+history, from that date until the present time. Unhappily there
+are many thousand Jews who profess still to expect the promised
+Messiah; refusing to believe that Jesus of Nazareth, in Whom
+all the prophecies of their Scriptures have been so literally and<span class="pagenum"><a name="Page_383" id="Page_383">[Pg 383]</a></span>
+exactly fulfilled, was indeed the Messiah, of Whom Moses and
+the prophets did write.</p>
+
+<p>May the Lord take away their blindness, and bring them into
+the one fold, under the one Shepherd, Jesus Christ.</p>
+
+<p>In spite of all that the Jews had suffered from their opposition
+to the Romans, they could not make up their minds to submit
+quietly to foreign rulers.</p>
+
+<p>Trajan, who became Emperor quite at the close of the first
+century, treated them with great severity, and even forbade them
+to read the Law. In consequence, a rebellion broke out, <span class="smcap">a.d.</span> 115,
+at Cyrene, in Africa, where the Jews had been settled for many
+years: it quickly spread over Libya into Alexandria: in the struggle,
+the country was plundered and ruined, whilst thousands of people
+were killed on both sides: but finally, after a great slaughter, the
+Romans got the better of the rebellious Jews. The next year,
+the Jews in Mesopotamia took up arms, and filled the country
+with terror. Trajan sent against them a famous general, who,
+after killing great numbers of the people, forced the rest to
+submit to the Roman power: the successful general was then
+made governor of Judæa, that he might keep the Jews still
+residing there, in submission. Soon afterwards, there was a
+still more dreadful insurrection in the isle of Cyprus, where the
+Jews massacred an incredible number of the inhabitants: a
+Roman general called Adrian, then went into Cyprus, and
+defeated the Jews after an obstinate battle. Trajan now published
+an order, that all Jews should leave the isle of Cyprus, and never
+return to it.</p>
+
+<p>When Trajan died, <span class="smcap">a.d.</span> 117, Adrian became Emperor; he
+forbade the Jews to circumcise their children, and sent strangers
+to settle in the land of Judæa, and rebuild the city of Jerusalem,
+which he meant to ornament in the Roman style, and call by
+some Roman name. These measures so enraged the Jews, that
+they again broke out into open rebellion: their leader was
+Coziba, one of the banditti who infested the country; and under
+his command, all kinds of violence were committed against the
+subjects of Rome. Coziba pretended that he himself was the
+person spoken of by Balaam, when he said, "There shall come a
+star out of Jacob, and a sceptre shall rise out of Israel": and in
+consequence, he called himself Barchocheba, or "the son of a star."
+Even before this time, several impostors had pretended to be
+either the promised Messiah, or the Elias who was to prepare his<span class="pagenum"><a name="Page_384" id="Page_384">[Pg 384]</a></span>
+way; but Coziba was the first whose pretensions led to any
+important consequences.</p>
+
+<p>Coziba promised to deliver his countrymen from the power of
+Adrian, and to make them once more an independent and glorious
+nation: such a Messiah as this exactly suited the false ideas of
+the Jews, and they acknowledged Coziba to be the Christ, the
+Son of God. The Rabbi Akibha, chosen by the impostor to be
+his forerunner or messenger, publicly anointed him as the
+Messiah, the king of the Jews; placed a crown upon his head;
+coined money in his name; and collected for him a body of
+20,000 disciples. By calling upon all the descendants of Abraham
+to help "the Hope of Israel," promised to their common forefather,
+an immense army was soon assembled at Bither, a town near
+Jerusalem, chosen by Coziba to be the capital of his new
+kingdom.</p>
+
+<p>Adrian, not believing that after all they had gone through, the
+Jews could raise an army, thought little of this revolt at first;
+and when at length he did send against them a powerful army, it
+was totally defeated. The news of this misfortune caused great
+astonishment and dismay at Rome: and Julius Severus, one of
+the greatest generals of his time, was sent to put an end to this
+dangerous rebellion,&mdash;a matter which he found it difficult to
+accomplish; but at length, in an attack upon Bither, Coziba was
+killed; a dreadful slaughter of men, women, and children followed;
+and Akibha and his sons were put to a cruel death by the Roman
+conqueror.</p>
+
+<p>The Jewish historians say, that between battle, famine, sickness,
+fire, and other calamities, the number of Jews that perished
+in this war was greater than the number of the Children of
+Israel who originally came out of Egypt: and they also declare,
+that their terrible sufferings under Nebuchadnezzar and Titus,
+were not so great as those inflicted upon them in the reign of
+Adrian. Both these statements are probably exaggerated; but
+they show that the misery of the unhappy Jews at this time, was
+most extreme.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_385" id="Page_385">[Pg 385]</a></span></p>
+
+<h2><a name="Chapter_II_STATE_OF_THE_JEWS_TO_THE_END" id="Chapter_II_STATE_OF_THE_JEWS_TO_THE_END"></a><span class="smcap">Chapter II.</span>&mdash;STATE OF THE JEWS TO THE END
+OF THE THIRD CENTURY.</h2>
+
+<p class="noindent"><span class="smcap">The</span> repeated provocations which, by their rebellions, the Jews
+gave to the Romans, could not, of course, tend to make their
+conquerors deal mercifully with them: thus did they, time after
+time, draw upon themselves those miseries, which were a chastisement
+for all their sins against God; and especially of that
+crowning one, the Crucifixion of "the Lord of Life and Glory."</p>
+
+<p>After the rebellion under Coziba, numbers of the Jews who
+outlived it, were offered for sale at the same price as a horse, at
+the fair of Terebinth, held every year on the plain of Mamre.
+The horror of such a fate was doubled by the fact, that the plain
+of Mamre was looked upon by the Jews as a sacred spot; because
+here their great forefather Abraham received the angel, who gave
+him the promise of a son.</p>
+
+<p>Those of the unhappy captives who were not sold at Terebinth,
+were taken to another fair, at Gaza, or sent into Egypt, to be
+disposed of there.</p>
+
+<p>When this terrible war was at an end, Adrian caused the building
+of his city to be continued. He did all he could to profane, and
+hold up to contempt, whatever the Jews looked upon as most
+sacred: he placed a marble hog over the gate of the city nearest
+to Bethlehem; built a temple to Jupiter Capitolinus, on the spot
+where the temple of the Jews, the House of God, had stood; and
+used the stones which had been employed for the temple, to build
+a theatre.</p>
+
+<p>As Adrian hated the Christians as well as the Jews, he set
+up statues of heathen deities at Bethlehem, where Jesus Christ
+was born; on the spot where He was crucified; and in the garden,
+from whence He rose again from the dead.</p>
+
+<p>Adrian also forbade the Jews to enter Jerusalem, or even to
+go near enough to look upon its ruins. Before this time, they
+were constantly to be seen, clothed in rags, wandering sadly upon
+the Mount of Olives, and amongst the ruins of their once glorious
+temple and city: a Roman garrison was now charged to see that
+Adrian's harsh decree was obeyed, or to put the transgressors to
+death. But by giving money to the garrison, the unhappy Jews
+did get leave to go once a year, on the anniversary of the destruction
+of Jerusalem, to weep over the ruins of their beloved city.</p><p><span class="pagenum"><a name="Page_386" id="Page_386">[Pg 386]</a></span></p>
+
+<p>Thus were the Jews forced to pay even for the privilege of
+shedding tears, in the places where they had purchased and shed the
+blood of Jesus Christ. Truly was "His blood," that is, the punishment
+for shedding it, "on them and on their children." When they
+had madly cried, "His blood be on us and on our children," they
+had, in fact, <i>asked</i> that the curse of God might come upon them;
+and heavily indeed had it fallen. The dreadful fate of the Jews
+should ever be a warning to each individual Christian. We have
+owned Jesus Christ to be the Messiah, the Redeemer of mankind;
+we are called by His name; His Word is in our hands: if we do not
+love and obey Him, shall we not deserve a greater punishment
+even than the Jews? whose history is given us as a warning of
+the hatefulness of sin, in the sight of the Almighty.</p>
+
+<p>Whilst the Western Jews had been suffering as has been
+described, the Eastern Jews were more fortunate. The Emperor
+Adrian had agreed to let the Euphrates be the eastern boundary
+of the Roman Empire, and therefore the Jews on the eastern side
+were no longer subject to his power. Many of them, however,
+eager for the liberty of their country, went into Judæa to help
+their brethren, but they only added to the number of sufferers.</p>
+
+<p>Little is known of these Eastern Jews: they chose chiefs,
+called "Princes of the Captivity," to preside over their synagogues;
+they founded schools, and encouraged learned men; so that some
+of their rabbis became famous for their learning. One of these
+rabbis, named Judah, wrote a book called "The Misna," of which
+some account must be given.</p>
+
+<p>After the destruction of Jerusalem, the sect of Pharisees
+became very powerful amongst the Jews; the chief thing taught
+by them in the schools was, not the written Law of Moses, but
+all the <i>traditions</i>, or doctrines and precepts, handed down by word
+of mouth from father to son. Of course doctrines handed down
+in such a way, got sadly altered from what they had been at
+first; and thus the truth was corrupted. As time went on, fresh
+traditions were added, till at last they were so many, that the
+doctors, whose duty it was to explain the meaning of them, found
+it necessary to write them out, as it was impossible otherwise
+even to remember them. The disciples of the doctors again, took
+notes of the explanations given of these traditions; and all this made
+so much confusion, that the Rabbi Judah undertook to make a
+new arrangement of the traditions, or oral Law. The meaning of
+the word "oral," is "delivered by the mouth"; and this Law was<span class="pagenum"><a name="Page_387" id="Page_387">[Pg 387]</a></span>
+called "oral," because it was originally given by the mouth. Judah,
+therefore, collected together all the traditions, with the commentaries
+or explanations given by the most famous amongst their
+teachers or doctors. This work occupied him for forty years;
+it contained all the laws and doctrines, with an account of
+the institutions and modes of life, which the Jews supposed
+themselves bound to observe, <i>beyond</i> those commanded in the
+Mosaical Law. The Jews held this work in the greatest possible
+veneration, and called it "The Misna"&mdash;Misna being a Hebrew
+word, meaning the Second Law. It was also called "The First
+Talmud." The Jews called it "The Misna," or Second Law,
+because they considered that it was as necessary to obey it, as it
+was to keep the Pentateuch, or First Law. The Misna did not,
+however, settle all the doubtful cases and questions often raised
+by the Jews; and another rabbi, with the assistance of two of
+Judah's disciples, wrote a commentary, or rather an addition to
+the Misna. This addition was called the Talmud of Jerusalem,
+because it was compiled or put together in the land of Judæa, for
+the benefit of those Jews who still remained in their native country.</p>
+
+<p>During the second century the Jews became still further
+divided into sects, holding many opinions or doctrines contrary
+to those held originally by the Jewish people; but the sect of the
+Pharisees still continued to be the largest.</p>
+
+<p>The consequence of these divisions into numerous sects was,
+that there were perpetual jealousies and contentions amongst
+them. One great subject of dispute was, as to the use of the
+Septuagint version of the Scriptures by the Hellenists. The
+Hellenists were Jews who spoke Greek, and did not understand
+Hebrew, so as to read the Scriptures in their original language;
+and who were, therefore, very glad to make use of the Septuagint
+version, which was written in Greek. The rest of the Jews used
+the Hebrew Scriptures; but at last they agreed that the Hellenists
+might use the Greek copies. Afterwards, however, finding
+that the Christians always used the Septuagint, when endeavouring
+to convince the Jews that Jesus Christ was the Messiah, their
+dislike to that version of the Holy Scriptures increased to such a
+degree, that they came to look upon all persons who used it as
+Schismatics; that is, as persons who sinfully separated themselves
+from their brethren, who held the true faith as delivered
+to them by Moses.</p>
+
+<p>Antoninus Pius became Emperor of Rome towards the middle<span class="pagenum"><a name="Page_388" id="Page_388">[Pg 388]</a></span>
+of the second century, that is, in <span class="smcap">a.d.</span> 138. The edict forbidding
+the Jews to circumcise their children, was so hateful to them, that
+in spite of the warnings given them by former sufferings, they
+again revolted. Antoninus put down the revolt by force; but
+afterwards he treated the Jews very mildly, and gave them the
+privilege for which they had fought; only forbidding their
+attempting to make proselytes. In the reign of Marcus Aurelius,
+who became Emperor <span class="smcap">a.d.</span> 161, the Eastern Jews, who were subject
+to the king of Parthia, joined that monarch in a war against
+the Romans; and Marcus Aurelius was so angry, that he unjustly
+revenged himself upon his Jewish subjects, and once more ordered
+Adrian's law against circumcision to be put in force: but in the
+distant provinces this law was not observed.</p>
+
+<p>In <span class="smcap">a.d.</span> 197, Septimius Severus became Emperor: at this
+time the Jews had settlements in Galilee, but the law forbidding
+them to enter Jerusalem was still in force. Though defeated and
+humbled so constantly, this unhappy people attempted to get
+possession of Samaria and Judæa by force. When the Romans
+had again brought them into subjection, Severus treated the Jews
+as Antoninus had done before; and in reward for some service
+they had done him, he also granted them the privilege of Roman
+citizens, and even allowed them to be chosen to fill offices of
+trust and honour. So ended the second century.</p>
+
+<p>Early in the third century, Heliogab&#257;lus became Emperor of
+Rome, <span class="smcap">a.d.</span> 218. This Emperor pretended to be in some respects
+a Jew himself, and would not, in consequence, eat the flesh of
+swine; but at the same time he built a temple in honour of the
+Sun, and was anxious to make both Jews and Samaritans mix
+this worship, with their own religious observances. The Jews,
+who never would have consented to such idolatry, were saved
+from the misery which a refusal would have brought upon them,
+by the death of Heliogab&#257;lus, who was assassinated by his own
+soldiers, <span class="smcap">a.d.</span> 222. Alexander Severus, who succeeded him,
+favoured the Jews, and caused himself to be instructed in their
+religion. The great object of Alexander Severus was to mix up
+the Christian and Jewish doctrines with those of Paganism, and
+make one religion of the whole: this shows that he could have
+had no real knowledge of the two former. In his own private
+chapel, Severus placed statues of Jesus Christ, of Abraham, and
+of Orpheus, a famous musician of ancient times, of whom many
+mythological tales are told.</p><p><span class="pagenum"><a name="Page_389" id="Page_389">[Pg 389]</a></span></p>
+
+<p>The Eastern Jews established academies in the beginning of
+the third century; and in Persia their rabbis were for some time
+treated with great respect: but at last the Persians became jealous
+of the power and influence of the Jews, and persuaded Sapor,
+king of the country, to allow a violent persecution to be carried
+on against these unhappy people: those who could escape sought
+refuge in other lands. Under Zenobia, Queen of Palmyra, (the
+Tadmor built by Solomon,) the Jews flourished exceedingly: they
+built handsome synagogues in every part of her dominions, and
+filled the highest offices in the state. In <span class="smcap">a.d.</span> 273, the Emperor
+Aurelian defeated Zenobia, and took possession of her dominions:
+some of the Jews then returned into Persia; but under Aurelian,
+and the Pagan emperors who succeeded him during the remainder
+of the third century, the Jews enjoyed peace and tranquillity in
+the dominions of the Romans. In this respect they were more
+fortunate than the Christians, who were persecuted by various
+Emperors, and especially by Diocletian, who began to reign <span class="smcap">a.d.</span>
+284. Whilst the Christians were treated with the most barbarous
+cruelty, because they would not give up their religion, the Jews
+were allowed to celebrate all the forms of their worship in the
+most public manner. Thus ended the third century; but early
+in the next, an event took place, which made a great change in
+the condition of Jews and Christians.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_III_JEWS_IN_THE_FOURTH_CENTURY" id="Chapter_III_JEWS_IN_THE_FOURTH_CENTURY"></a><span class="smcap">Chapter III.</span>&mdash;JEWS IN THE FOURTH CENTURY.</h2>
+
+<p class="noindent"><span class="smcap">Early</span> in the fourth century, as has been said, a great change
+took place in religious matters. Constantine, surnamed the
+Great, who began to reign as sole Emperor of Rome <span class="smcap">a.d.</span> 324,
+became a Christian. It is said, that when going to fight against
+a rival who claimed the Imperial power, Constantine saw, or
+dreamed that he saw in the sky, a bright cross, and upon it the
+words, "In hoc vince" (in this conquer). He gained the victory;
+and ascribing it to the God worshipped by the Christians, (whose
+emblem was a cross,) he became a convert to their religion, and
+adopted the cross as his standard. The example of Constantine
+was followed by the greater part of his subjects, so that Christianity
+was established as the religion of the Roman Empire,
+though many of the inhabitants still remained Pagans.</p><p><span class="pagenum"><a name="Page_390" id="Page_390">[Pg 390]</a></span></p>
+
+<p>The city of Jerusalem, which Adrian had called Elia, took
+again its own name; and many beautiful churches were built in
+it by Constantine. But the establishment of the Christian
+religion was by no means a favourable circumstance for the Jews,
+who were looked upon as its worst enemies: against them,
+Constantine, in the beginning of his reign, made some very severe
+laws. The Jews in Persia had grown insolent in consequence of
+the prosperity they had enjoyed: they insulted and abused all Christians,
+and were even supposed to have put to death some of their
+brethren who had embraced Christianity. Constantine, indignant
+at such conduct, visited it upon the Jews in his own dominions,
+and treated them with the greatest severity, even forbidding
+Christians to eat with them. In short, the unhappy Israelites
+were now subjected to every sort of insult and suffering.</p>
+
+<p>The Persian Jews were very angry at such treatment of their
+brethren; and as they had great influence over the King of Persia,
+they now tried to avenge the Jews in the west, by raising a
+bloody persecution against Christians in the east: numbers of
+Christ's followers were accordingly killed; their churches destroyed;
+and their sacred book burnt. This persecution was
+carried on, until every trace of Christianity was almost rooted
+out of the country.</p>
+
+<p>But the cruelty of the Persian Jews did not go unpunished,
+although the Roman Empire was now greatly disturbed by
+internal strife, as well as by the attacks of foreign enemies.</p>
+
+<p>Constantine the Great died in <span class="smcap">a.d.</span> 337; and after his death
+the Roman Empire rapidly declined, both in extent and power;
+but of this we need say nothing here, as our business is with the
+Jews. Constantius, who succeeded Constantine as Emperor,
+hated the Jews, and by his cruel treatment, drove them to raise
+an insurrection in Palestine. This only enraged the Emperor still
+more, and led him to add new and more severe laws to those
+already made against these unhappy creatures, by former Emperors.
+Any Jew who dared to marry a Christian, was to be put to death;
+and the same punishment was inflicted upon one who tried to
+make a proselyte of his own slave; or who kept in slavery any
+man who had become a Christian.</p>
+
+<p>On the death of Constantius, <span class="smcap">a.d.</span> 361, the Jews experienced
+some relief from his successor the Emperor Julian, surnamed the
+Apostate; because, after having been brought up as a Christian,
+he renounced that true religion, and lived as a Pagan.</p><p><span class="pagenum"><a name="Page_391" id="Page_391">[Pg 391]</a></span></p>
+
+<p>When Constantine the Great died, he left Constantius and
+two other sons, who were to divide his dominions amongst them:
+and he left two brothers, who had sons also. Gallus and Julian
+were the sons of one of these brothers, and were consequently
+cousins to Constantius. The generals and ministers of Constantine,
+persuaded the people after his death, that there would be
+constant struggles for power between the brothers and sons of the
+late Emperor. The soldiers, who were very fond of Constantine,
+declared that no one but a son of their beloved Emperor should
+reign over his dominions, or rule in the city of Constantinople,
+which he had built to be the capital of his dominions, and the
+royal residence. The soldiers stirred up the people, and formed
+a plot to destroy the brothers and nephews of Constantine.</p>
+
+<p>Constantius, when he first came to Constantinople after his
+father's death, had solemnly promised to protect his uncles and
+cousins from all their enemies; but in spite of this, he was easily
+persuaded to join in the plot for their destruction; and a pretext
+was soon found for carrying out the scheme. A paper was
+produced, which was pretended to have been written by Constantine
+just before his death. In this paper, the Emperor was made
+to declare his belief, that he had been poisoned by his brothers;
+and he desired his sons to revenge his death, and secure their own
+safety, by the destruction of their uncles and cousins. Such a
+pretext was quite sufficient; and the soldiers, without waiting for
+any inquiry or trial, murdered the suspected princes and all their
+sons, excepting the two young boys Gallus and Julian, who were
+hidden by their attendants from the fury of the soldiers; and
+thus escaped the fate of the two brothers and seven nephews of
+Constantine, who were now murdered.</p>
+
+<p>Gallus and Julian, who alone escaped the slaughter, were of
+the respective ages of twelve and six years. Constantius justly
+felt, that to put these children to death in cold blood, would be
+looked upon by all mankind as an act of wanton and needless
+cruelty: perhaps, too, he felt some sorrow for the crime already
+committed. At any rate, the two boys were allowed to live, and
+were sent to some city in Bithynia, or Ionia, where persons were
+appointed by the Emperor to educate them. As Gallus and
+Julian grew up, Constantius feared that they might plot against
+him; and he therefore chose for their residence a strong castle,
+standing in a pleasant situation, with extensive grounds belonging
+to it: having been an ancient palace, it contained very good<span class="pagenum"><a name="Page_392" id="Page_392">[Pg 392]</a></span>
+rooms. Here, attended, or rather <i>guarded</i>, by a numerous household,
+the young princes lived for six years: they were carefully
+instructed by the best teachers, in all branches of learning, as well
+as in active exercises; but in spite of every attention and comfort,
+they felt themselves to be prisoners, shut out from all society
+except that of persons devoted to Constantius, and ready to obey
+him in every matter. A very strict observance of all the outward
+forms of Christianity, had been forced upon them; but upon the
+heart of Julian, at least, the blessed truths and precepts of the
+Gospel had taken no hold. He had rather learnt to connect
+Constantius and his religion, with cruelty and tyranny; and the
+violent disputes carried on by the bishops, who professed to be
+the followers of Jesus Christ, still further increased his dislike to
+a religion, associated in his mind with his own sufferings.</p>
+
+<p>When Gallus was twenty-five years old, disturbances in his
+dominions induced Constantius to release him, and even to place
+him as governor over part of the country. The cousins, therefore,
+met, and took a solemn oath, never to do anything to injure each
+other; and then Gallus was settled at Antioch, to rule over the
+neighbouring provinces. Gallus was not unmindful of his
+brother, but also obtained liberty for him. Julian, now nineteen
+years of age, having been so long restricted in his choice of society,
+eagerly sought that of learned men, the greater part of whom were
+unfortunately Pagans; to whose ideas of religion he willingly
+listened, until he became convinced that Paganism was a better
+religion than Christianity, which he accordingly renounced; and
+from that time, became a devout and sincere worshipper of the
+gods of Rome and Athens. On the death of Constantius, <span class="smcap">a.d.</span> 361,
+Julian became Emperor of Rome, and he proved a just and wise
+ruler. As it was his great wish entirely to destroy the Christian
+religion, Julian gave great encouragement to its enemies the Jews;
+allowing them the free exercise of their religion, and treating them
+with the greatest kindness. This emboldened the Jews to destroy
+the churches of the Christians, and commit other acts of violence
+against them&mdash;an example followed by their brethren in Egypt,
+who destroyed the finest churches in Alexandria. Julian issued
+a law establishing Paganism as the religion of his empire; but
+he did not put to death those who held contrary opinions.</p>
+
+<p>He hated the Christians, and would not allow them to have
+any power in the State; he forbade them to teach any sort of
+science in the public schools; he fined and banished their clergy;<span class="pagenum"><a name="Page_393" id="Page_393">[Pg 393]</a></span>
+and also fined all who refused to offer sacrifices to the Pagan
+deities. But nothing he could do had any effect upon the
+Christians, who held firm to the true faith.</p>
+
+<p>The Emperor then determined to rebuild the temple, and
+settle a powerful colony of Jews in Judæa; where they would be
+always ready to join in any measure against the Christians. The
+destruction and desolation of the temple having been foretold by
+Jesus Christ, Julian thought, that by rebuilding it, and re-establishing
+in it the ancient worship, he should shake the faith of
+mankind as to the truth of Christianity.</p>
+
+<p>Great preparations were made for the work; but when the
+workmen began to clear out the foundations, they were hindered
+by balls of fire which broke out, scorching and burning the unfortunate
+people. Some writers doubt the truth of this account;
+but though we cannot be quite sure, there is great reason to
+believe that it really did happen. We may well believe that the
+Almighty worked this miracle, to prove the truth of prophecy;
+and to show that the Christians were now his chosen people,
+instead of the Jews, who had filled up the measure of their
+iniquities by crucifying the Saviour of mankind. At any rate,
+Julian gave up the attempt to rebuild the temple. Julian was
+killed in battle <span class="smcap">a.d.</span> 363, and was succeeded by Christian Emperors.
+Christianity was then re-established as the national religion,
+although both Pagans and Jews were allowed to practise their own
+forms of worship in peace, until the close of the fourth century,
+when the Emperor Theodosius put an end to Paganism in the
+Roman Empire: sacrifices to the heathen deities were absolutely
+forbidden; and all the heathen temples were destroyed, or
+shut up.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_IV_FIFTH_AND_SIXTH_CENTURIES" id="Chapter_IV_FIFTH_AND_SIXTH_CENTURIES"></a><span class="smcap">Chapter IV.</span>&mdash;FIFTH AND SIXTH CENTURIES.</h2>
+
+<p class="noindent"><span class="smcap">By</span> the close of the fourth century, the Roman Empire was very
+considerably weakened and diminished, by the attacks of barbarian
+tribes on all sides.</p>
+
+<p>On the death of the Emperor Theodosius, <span class="smcap">a.d.</span> 395, all that
+remained of the once Roman Empire was finally divided between
+his two young sons: Arcadius becoming Emperor of the East,
+with Constantinople for his capital; Honorius Emperor of the
+West, with the ancient capital of Rome.</p><p><span class="pagenum"><a name="Page_394" id="Page_394">[Pg 394]</a></span></p>
+
+<p>The Jews of the Eastern Empire, emboldened by the mild
+treatment they had experienced, now insulted the Christians.
+Whilst celebrating the Feast of Purim, in remembrance of their
+deliverance from the wicked plots of Haman, instead of hanging
+a figure of Haman on a gibbet, and burning it, according to
+custom; the Jews, in mockery of the Christians, nailed the figure
+to a cross, and burnt that. This, of course, greatly displeased
+and shocked the Christians; and the magistrates caused the
+houses, as well as the synagogues of the Jews, to be burnt.
+Laws were now made, forbidding the Jews to insult the established
+religion; and also forbidding the Christians to destroy
+the synagogues of the Jews: but these unhappy people were
+still subject to great cruelty and injustice from the zeal of
+the Christians, and the Emperor was obliged to make fresh
+laws, for their protection from those, who would have done
+well to copy the <i>example</i> of Him, Whose followers they professed
+to be.</p>
+
+<p>During the early part of the fifth century, the Jews in the
+West, enjoyed the free exercise of their religion under the Emperor
+Honorius: the office of Patriarch was, however, abolished by law;
+and this was a great grief to the Jews, who from this time were
+under the direction of chiefs of the synagogues, whom they
+called Primates. The fifth century was remarkable for the still
+further curtailment of the Roman dominions, especially in the
+West. Britain was lost. Rome itself was plundered, and a
+Visigothic Empire established in Spain. The Jews of the Eastern
+Empire were much worse off during the fifth century than their
+brethren in the Western. A great number of Jews had settled
+at Alexandria, in the north of Egypt: they were very clever in
+their various trades, and therefore prospered and grew powerful;
+but they were not at all disposed to obey any rulers or magistrates.
+As early as <span class="smcap">a.d.</span> 415, they had become much less strict in their
+observance of the forms and ceremonies enjoined by their religion;
+and instead of attending the services of the synagogue on Saturday,
+their Sabbath, they fell into a habit of going to witness the public
+amusements which took place on that day. On these occasions,
+there were frequent quarrels between the Jews and the
+Christians, and blood was often shed. Cyril, Bishop of Alexandria,
+who had an extreme hatred of the Jews, threatened them with
+the severest punishments; but as the governor of the city was
+their friend, they paid no attention to the bishop, and even laid<span class="pagenum"><a name="Page_395" id="Page_395">[Pg 395]</a></span>
+a plot, and attacked the Christians during the night, killing many
+of them. Cyril, without waiting for a legal sentence against these
+murderers, encouraged the Christians to attack and destroy the
+synagogues. After doing this, the people entered the houses of
+all Jews, whether innocent or guilty, and robbed them of their
+goods, which were given up for the use of the Christian Church.
+The Jews were thus forced to quit the city, and Alexandria lost
+a useful and rich colony. The governor Orestes was much
+displeased at the Jews having been driven out of the city;
+and fresh disturbances arose in consequence, between him and
+Cyril.</p>
+
+<p>Towards the middle of the fifth century, a man appeared in the
+island of Candia, pretending that he was a second Moses. There
+were a great many rich Jews in the island, and this impostor
+persuaded them that he was sent by the Almighty to deliver His
+people from worse than Egyptian bondage; and that the sea
+would be divided before them, to give them a safe passage to
+their own land. This man passed through every town and village
+in Candia, and persuaded the Jews to meet him at a particular
+spot on the sea-shore, on a certain day which he named. Multitudes
+did so, taking with them as much of their wealth as they
+could carry. The impostor then led the assembled multitude to
+the top of a rock, and ordered them to throw themselves into the
+sea. Men, women, and children, with a faith worthy of a better
+cause, at once jumped into the sea, where most of them were,
+of course, drowned: some were rescued from their fate by Christian
+fishermen. The survivors, convinced too late of the falsehood
+of their pretended deliverer, now attempted to seize him, but he
+managed to escape. Many of the Jews, ashamed of having
+believed in such an impostor, are said to have become Christians.
+What the object of this man was it is hard to see: it certainly
+does not seem that he was any friend to the Jews, whom he
+misled to their destruction.</p>
+
+<p>During the fifth century, the Jewish work, called "The Talmud
+of Babylon," was probably compiled: like "The Talmud of
+Jerusalem," it contained the Misna of Judah, with other remarks
+and explanations. It is supposed that another work, called "The
+Masora," was also written at this time. The Masora fixed the
+true reading of the Hebrew words, and numbered the chapters and
+verses, and even the words and letters, of the Old Testament
+Scriptures. The object was, to prevent the Hebrew Scriptures<span class="pagenum"><a name="Page_396" id="Page_396">[Pg 396]</a></span>
+from being in any way altered, and so corrupted; and therefore
+the Jews called the Masora "the hedge of the Law."</p>
+
+<p>Towards the close of the fifth century, a tribe of Goths, called
+Heruli, led by their king Odoacer, put an end to the Western
+Empire, <span class="smcap">a.d.</span> 476. Romulus Augustulus, the Emperor, was deposed;
+but his life was spared, and a pension was granted him by
+Odoacer, who established a kingdom of his own in Italy. He
+protected the Jews, who had establishments for trade and commerce
+at Rome, Naples, Milan, and Genoa: laws were made to defend
+them from the attacks of the Christians; but, nevertheless, they
+were often robbed and ill-used by the populace.</p>
+
+<p>A few years later, <span class="smcap">a.d.</span> 493, the kingdom of the Heruli was
+overthrown by the Ostrogoths; but this change in the masters of
+the country does not appear to have made any difference in the
+treatment of the Jews.</p>
+
+<p>During the sixth century, the Jews in Persia were cruelly
+persecuted by the kings, who wanted to force them to follow the
+idolatrous religion of the country. Nor were the Jews on
+the western side of the Euphrates better off, for the Emperor
+Justinian, who began to reign at Constantinople <span class="smcap">a.d.</span> 527,
+oppressed them most severely; and by degrees deprived them of
+all the privileges they had enjoyed. He took upon himself to
+settle all matters connected with religion: he would not allow the
+Jews to keep the Passover at the time they wished; nor to educate
+their children in their own faith; and he forbade the magistrates
+to receive evidence against a Christian from any Jew. Justinian
+also forbade the Jews of Carthage to worship God in their own
+way; and commanded that their synagogues should be turned
+into places of worship for the Christians. All these harsh measures
+inclined the Jews to revolt, and a man called Julian, taking
+advantage of this disposition, pretended to be the Messiah, whose
+coming the Jews still expected. Many of these unhappy people
+joined Julian in Palestine, confidently hoping for deliverance
+from their bondage: he immediately led them to attack the
+Christians, who, not being prepared, were defeated with great
+slaughter.</p>
+
+<p>But the triumph of the Jews was of short duration, for
+Justinian sent troops, which routed the rebels entirely; Julian
+was taken prisoner, and immediately put to death.</p>
+
+<p>Some years afterwards, the Jews of Cæsarea rebelled against
+the government of Justinian, and notwithstanding the hatred<span class="pagenum"><a name="Page_397" id="Page_397">[Pg 397]</a></span>
+which existed between them and the Samaritans, the two people
+joined together to fight against the Christians: the governor of
+Cæsarea, and great numbers of the Christians, were massacred;
+and many of their churches were destroyed.</p>
+
+<p>This rebellion was quickly put down by the troops of Justinian;
+many, who had taken part in it, were beheaded, and the rich were
+deprived of all their property.</p>
+
+<p>When Belisarius, the famous general of Justinian, besieged
+the city of Naples, the Jews defended it most obstinately; and the
+length of the siege caused the death of very many of the assailants.
+Belisarius at length took the city: he tried to protect the Jews
+from the fury of his own soldiers, but his efforts were unsuccessful,
+and men, women, and children were murdered. The Jews were
+now so terrified, that they kept quiet for the remainder of the
+sixth century.</p>
+
+<p>The seventh century was a time of great suffering for the Jews
+in general. Those of Antioch brought their first miseries upon
+themselves, by attacking the Christians <span class="smcap">a.d.</span> 602: the Christians
+defended themselves bravely, but were overpowered: many were
+burnt in their houses; others, with their bishop, were treated
+with every insult, and then put to death. This rebellion was at
+last crushed, and the Jews were most severely punished for their
+cruelty.</p>
+
+<p>Cyprus gives us a pleasanter picture: in spite of Adrian's
+edict of banishment, the Jews had again become numerous and
+powerful in that island; and Leontius, the Christian bishop,
+fearing such an insurrection as had taken place at Antioch, treated
+the Jews kindly, and tried by gentle means to convert them. We
+are told that, under his wise management, numbers really did
+become Christians.</p>
+
+<p>In Rome, too, the bishops or pontiffs, who, under the title of
+Pope, began to have great power and authority over all Christians,
+would not allow the Jews to be persecuted.</p>
+
+<p>But Heraclius, the Greek Emperor, hated the Hebrew race;
+and, not satisfied with persecuting them himself, stirred up other
+sovereigns to do the same. The Greek Empire, of which Heraclius
+was now Emperor, was that division of the Roman Empire which
+has been called hitherto the Eastern Empire, having Constantinople
+for its capital. There was now no <i>Roman</i> Empire; many
+of the countries that had formerly been parts of it had become
+separate kingdoms, under monarchs of their own. The two<span class="pagenum"><a name="Page_398" id="Page_398">[Pg 398]</a></span>
+principal kingdoms were Spain, and Gaul, which we call France.
+Neither Spain nor Gaul was, however, one kingdom, but each
+was divided amongst several kings or rulers.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_V_RISE_OF_MAHOMETANISM" id="Chapter_V_RISE_OF_MAHOMETANISM"></a><span class="smcap">Chapter V.</span>&mdash;RISE OF MAHOMETANISM.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Jews settled in Spain had become rich by trading, and were
+very flourishing, until Heraclius, who had been at war with that
+country, made peace, on condition that all the Jews who would
+not consent to be baptized, should be destroyed or driven out of
+Spain. Many to save their lives and property submitted to the
+outward rite of baptism; others, more conscientious, stood firm,
+and were cruelly tortured. Some escaped into Gaul, but met
+with cruel treatment there: and during the remainder of the
+seventh century, the unhappy Jews, both in Spain and Gaul, were
+oppressed and ill-used by Christian kings, priests, and people.</p>
+
+<p>The most remarkable event in the seventh century was, the
+rise of the Mahometan religion; so called from its founder, a man
+named Mahomet&mdash;an Arabian, the son of a prince of one of the
+chief wandering tribes who inhabited the country. The religion
+of these Arabians was a mixture of the superstitious belief
+of neighbouring people; they also believed themselves to be
+descended from the patriarch Abraham, and observed circumcision,
+with other rites and ceremonies belonging to the Jewish
+religion. They believed in one Supreme Being; and also in three
+goddesses of equal power and wisdom, to be worshipped as well:
+they likewise worshipped idols.</p>
+
+<p>At Mecca, the capital of Arabia, there was a small temple,
+called the C&#257;&#257;bba, in which there was a stone, said to have fallen
+<i>white</i> from heaven, in the time when man was innocent, and to
+have gradually lost its pure colour as man became sinful; it was
+now quite black. This stone was held in such veneration, that
+people from all parts of Arabia came to the C&#257;&#257;bba, to worship,
+bringing gifts; and thus Mecca grew to be a rich and flourishing
+city.</p>
+
+<p>Mahomet was left an orphan when he was quite young, and
+in order to provide for him, his relations placed him in the
+service of a woman, who was in the habit of going backwards and
+forwards to Syria, trading; that is, selling the spices and other<span class="pagenum"><a name="Page_399" id="Page_399">[Pg 399]</a></span>
+things which grew in Arabia, to the Syrians; and bringing back
+such things as she could sell to her countrymen. Mahomet now
+accompanied her on her journeys; looking after the camels, and
+doing any other services required. Syria was at this time a
+Roman province. Mahomet, being a clever, intelligent lad, of an
+observing turn of mind, soon saw how much difference there was
+between the laws, manners, and customs of the polished Syrians,
+and those of his own uncivilized countrymen; and he greatly
+regretted not being able to read or write. The mixture of Jews
+and Christians which he found in Syria, turned his thoughts
+towards religious matters, and made him think that it would be
+a good thing to work a reformation in the corrupt and idolatrous
+religion of his own country. His ambition made him wish to distinguish
+himself as the founder of a new religion; but his poverty
+and dependent position seemed to render this impossible.</p>
+
+<p>In the course of time, however, Mahomet made himself so
+useful to his mistress Cadigha, and gained such favour with her,
+that she married him, and thus gave him the riches and consideration
+necessary for carrying out his schemes. His first step was
+to remedy the defects of his education; the next to gain favour
+with the people: he gave much in charity; led a solitary life;
+and occasionally retired into the desert, where he pretended to
+receive instructions from the angel Gabriel. His wife assisted
+him by every means in her power; and in a short time the whole
+city of Mecca talked of nothing but Mahomet, who then began to
+lecture publicly. He taught that mankind should acknowledge
+one God (without division of persons, as in Christianity); he
+declared that the love of this Being was equal to His power, and
+that all His laws tended to make His creatures happy. Mahomet
+also taught, that as mankind sinned, God had from time to time
+sent prophets upon earth to reprove them, and bring them back to
+His service; and that the chief of these prophets were, Abraham,
+Moses, Jesus Christ, and Mahomet; the last being the greatest
+of all "There is one God, and Mahomet is His Prophet," was
+their confession of faith. Prayers were to be offered to God
+seven times a day; and the pilgrimages to Mecca, as well as
+circumcision and ablutions, were recommended as outward signs
+of belief, in the doctrines of what Mahomet declared to be a new
+Revelation, delivered to him by the angel Gabriel. The book, in
+which all the doctrines and precepts taught by Mahomet were
+recorded, is called "The Koran." The Koran contains many pre<span class="pagenum"><a name="Page_400" id="Page_400">[Pg 400]</a></span>cepts
+worthy of Christianity; and many doctrines in which there
+is much truth, mixed, however, with a great deal of falsehood and
+error, whilst the indulgence of man's evil passions is allowed.
+Such a religion accorded well with the disposition of the Arabians;
+the disciples of Mahomet increased greatly, and amongst them
+were the richest and most respectable citizens of Mecca.</p>
+
+<p>Very shortly, Mahomet began to spread his religion by conquest;
+and in a few years he had subdued to his empire and
+religion, all Arabia; thus establishing the "Saracen Empire,"
+which afterwards extended itself over much of Asia, Africa, and
+even Europe.</p>
+
+<p>The Arabian followers of Mahomet took the name of "Saracens,"
+to induce a belief that they were descended from Abraham
+and his wife Sara; whereas they were the descendants of Ishmael,
+the son of Abraham and the bond-maid Hagar.</p>
+
+<p>After the destruction of Jerusalem, many of the Jews settled
+in Arabia; and by the beginning of the seventh century, they
+possessed several towns and fortifications, and had armies commanded
+by princes of their own. Their number and influence
+made Mahomet wish for their help in his undertaking, and he
+treated them at first with great attention: he had adopted many
+of their opinions and customs, and he ordered his followers to
+turn towards Jerusalem when they prayed. He thus succeeded
+in gaining favour with the Children of Israel, who seeing what
+wonderful victories he gained, and misled by their own obstinate
+ideas as to the character of the promised Messiah, began actually to
+think that in this conqueror, they beheld the long-expected Messiah.
+Many of the Jews, therefore, embraced the Mahometan
+religion, which all, who were conquered by Mahomet, were forced
+to adopt. The Jews were soon afterwards offended by his eating
+the flesh of camels, a meat forbidden by the Mosaical Law; and
+they had speedily other reasons for changing their opinions concerning
+the pretended prophet; they then became his determined
+enemies. Mahomet returned their hatred; and in the Koran, to
+which he was continually adding chapters, as supposed to be
+delivered to him from time to time by the angel Gabriel, he
+reproaches the Jews with betraying and murdering the prophets
+sent by God, amongst whom he numbers Jesus Christ. He also
+declares, that for these things, and for breaking the laws of God
+and neglecting the Sabbaths, and above all for having refused to
+acknowledge his authority to establish a new Revelation, the<span class="pagenum"><a name="Page_401" id="Page_401">[Pg 401]</a></span>
+Jews were justly accursed of God. Not contented with such
+declarations, the impostor cruelly persecuted the unhappy Jews;
+their property was taken from them, many were driven into exile,
+and thousands were slaughtered. But in spite of all sufferings,
+the Jews remained faithful to their religion.</p>
+
+<p>After the death of Mahomet, <span class="smcap">a.d.</span> 632, the miserable remnant
+of the once flourishing people of Israel was forced to remove
+into Syria; as the impostor's dying command was, that none
+but followers of what he called "the true religion," should be
+allowed to dwell in his native land of Arabia.</p>
+
+<p>One of the Caliphs, or princes, who succeeded to the power of
+Mahomet, carried on war to force all nations to become Mahometans
+or Mussulmans: he subdued Mesopotamia, Persia, and
+Syria: the Jews rejoiced in the downfall of Persia, where they
+had met with persecution. At the head of an army of Saracens,
+this Caliph (Abubeker) attacked Jerusalem: the Christians gallantly
+defended it for four months, and were then obliged to
+surrender the city to the Saracens; who built a mosque, or Mussulman
+place of worship, on the very spot where the magnificent
+temple of Solomon had formerly stood.</p>
+
+<p>The first Caliphs allowed the Jews the free exercise of their
+own religion, and even permitted the Princes of the Captivity to
+exercise considerable authority. During the eighth and ninth
+centuries the Jews had their share in the troubles and calamities
+caused by civil wars among the Caliphs. Besides this, their
+treatment varied much under the rule of the different Saracen
+princes, who succeeded each other more or less quickly: by some
+they were allowed to live in peace, and worship God in their own
+way; by others they were persecuted. One of the Caliphs forbade
+their riding on horses, and only permitted them to have
+mules, and make use of iron stirrups: the Jews were also deprived
+of every office or employment in the State, and they were obliged
+to wear a cord round the waist, to point them out to the ridicule
+and abuse of the people.</p>
+
+<p>In Christian countries, during the seventh and eighth centuries,
+we find the Jews exposed to equal, and even greater persecutions.
+The members of the Christian Church were at this
+time divided into two great parties, one of which objected to
+having any images of saints in the churches: the Jews, being
+accused of encouraging these disputes, were commanded by the
+Greek Emperor to give up their religion, on pain of the severest<span class="pagenum"><a name="Page_402" id="Page_402">[Pg 402]</a></span>
+punishment. To save their lives, many of the Hebrews were
+baptized, but without any intention of really becoming Christians.
+This being suspected, afforded an excuse for still further
+persecutions of these unhappy people; but subsequent Emperors
+showed them favour, and allowed them to practise all the rites
+and ceremonies of their religion.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VI_TENTH_AND_ELEVENTH_CENTURIES" id="Chapter_VI_TENTH_AND_ELEVENTH_CENTURIES"></a><span class="smcap">Chapter VI.</span>&mdash;TENTH AND ELEVENTH CENTURIES.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Jews in Spain brought trouble upon themselves by listening
+to one of their own countrymen, who declared himself to be the
+expected Messiah, and persuaded the multitude to follow him to
+Palestine, where he promised to establish his kingdom. Many
+perished on this expedition; and those who did return to Spain
+had cause to repent bitterly of their foolish credulity, for during
+their absence the Government had seized upon all their lands
+and property.</p>
+
+<p>When Gaul was taken from the Romans by the barbarians,
+various tribes of Germans, calling themselves Franks, established
+their empire in the country. Charles the Great, or "Charlemagne,"
+as he is always called, became sovereign of the Empire of the
+Franks (or France, as we may now term it), <span class="smcap">a.d.</span> 772. The
+Saracens at this time were very troublesome in making frequent
+attacks upon the country; and the Jews were suspected of
+encouraging and aiding the Infidels, out of hatred to the Christians.
+Charlemagne, after defeating the Saracens at Toulouse,
+in the south of France, determined utterly to destroy the Jews,
+who were accused of causing all this bloodshed. He was, however,
+persuaded only to put to death some of those supposed to
+be the most guilty. The others were condemned to pay an annual
+fine; and were, moreover, obliged to assemble three times a year,
+at the gate of some Christian church appointed by the bishop, to
+receive a box on the ear! which we may well believe to have
+been no slight blow.</p>
+
+<p>At other times, the Jews were treated with gentleness and
+moderation. Louis le Débonnaire became king on the death of
+his father, Charlemagne, early in the ninth century, <span class="smcap">a.d.</span> 814.
+His favourite physician was a Jew; and for his sake Louis
+granted great privileges to the Jews. These marks of favour<span class="pagenum"><a name="Page_403" id="Page_403">[Pg 403]</a></span>
+made them haughty and insolent; but when the bishops complained
+of their behaviour, the king would not listen to any
+proposition for their punishment. The favour and protection
+thus granted by the monarch, produced a great effect among his
+subjects; and those about the Court declared openly, that the
+descendants of Abraham ought to be treated with the greatest
+respect. Some even went so far as to observe the Jewish Sabbaths,
+and to attend the synagogues; preferring to hear the discourses
+of the learned rabbis, rather than the sermons of the
+Christian priests and monks, who were at this time extremely
+ignorant. During the reign of the next king, Charles the Bold,
+the Jews met with little favour; and in some places they were
+constantly insulted with impunity by the populace. In one part
+of Languedoc, it was the custom to pelt the Jews with stones,
+from Palm Sunday&mdash;that is, the Sunday before Good Friday&mdash;until
+the Tuesday after Easter Day.</p>
+
+<p>During the tenth century, when there was much ignorance
+in all Christian countries, the Saracens were great promoters of
+learning; and under their protection the Jews were also able
+to apply themselves to study, and many famous men appeared
+amongst them at this time; but, unhappily, disputes between
+themselves soon brought them into fresh difficulties.</p>
+
+<p>We now come to the eleventh century, during which, if not
+before, colonies of Jews settled in England; for when William,
+Duke of Normandy, conquered the country, <span class="smcap">a.d.</span> 1066, a considerable
+number of them were already established in the kingdom.
+William also brought with him, from Rouen, another colony
+of Jews, and gave them places to live in, from whence they could
+carry on trade with other nations. In return, they were to pay
+the king certain sums of money.</p>
+
+<p>The Jews also appear to have been in favour with William
+Rufus, who encouraged disputes between the learned rabbis and
+the Christian bishops, declaring that he himself was quite ready
+to follow the religion of whichever party had the best of the
+argument or dispute. The Jews, always an industrious and
+money-making people, are said to have become so rich and powerful
+in England during William the Second's reign, that they not
+only held public meetings for the purpose of converting the upper
+and more learned classes, but also endeavoured by bribes to induce
+the poor and ignorant to renounce Christianity, and enrol themselves
+amongst the Jews.</p><p><span class="pagenum"><a name="Page_404" id="Page_404">[Pg 404]</a></span></p>
+
+<p>What has been said of the condition of the Jews in England,
+applies also to all other European countries, where the Jews were
+richer, more fond of learning, and more polished&mdash;that is, more
+civil and gentle in their manners&mdash;than any other people. They
+were the only bankers; all trade with foreign nations was carried
+on by them alone; and even the gold and silver ornaments and
+vessels used in Christian churches, were mostly made by these
+determined enemies of Christianity.</p>
+
+<p>During the eleventh century, of which we have been speaking,
+the Jews in Egypt were for a short time persecuted by a Saracen
+prince, who wished to establish a new religion in the place of
+Mahometanism, or Islamism, as the religion established by Mahomet
+was called. As neither Jews nor Christians would assist
+him, he persecuted both; obliging the former to wear some outward
+mark to distinguish them, and point them out as objects
+for hatred and insult. He commanded their synagogues to be
+closed, and tried to force them to follow the new religion, of
+which he wanted to be the head. After a time, however, he
+allowed them to return to the practice of their own rites and
+ceremonies. Towards the middle of the eleventh century, an
+Eastern Caliph determined to get rid of the Jews altogether.
+He shut up their academies or schools; banished the teachers;
+and killed the Prince of the Captivity, with all his family. This
+cruel persecution drove many of the Jews into the deserts of
+Arabia; but most of them took refuge in the western countries;
+and by the end of the eleventh century, they had become numerous
+and powerful in different towns of Germany. Some of the
+Jews, driven out of the East, passed through Africa into Spain,
+and there joined their brethren, who, having helped the Saracens
+to conquer Spain, were now greatly favoured by the Caliphs, and
+were a wealthy and flourishing people. Hatred of the Christians
+was a bond of union between the Jews and the Mahometans; but
+when one of the rabbis tried to convert the Saracens of Grenada
+to the Jewish religion, the king was so enraged, that he caused
+the rabbi to be seized and put to death at once. This was followed
+by a terrible persecution of the Hebrew race.</p>
+
+<p>The Jews, however, suffered still greater miseries in those
+parts of Spain which were under the rule of Christian princes.
+One of these, called Ferdinand, having declared war against the
+Saracens, resolved, in the first place, to destroy all the Jews in
+his dominions, expecting by such an act of cruelty to obtain<span class="pagenum"><a name="Page_405" id="Page_405">[Pg 405]</a></span>
+the favour and blessing of God! but the clergy of his kingdom
+objected to the execution of such a scheme; and the Pope himself
+wrote, and blamed Ferdinand for such unchristianlike zeal, so that
+the design was given up.</p>
+
+<p>Alphonso, the successor of Ferdinand, found himself in such
+difficulties, owing to the increasing power of the Saracens, that
+he showed favour to the Jews, in order to get them to help him
+with men and money in his wars against the Infidels. He even
+allowed them to act as judges over Christians; but the Pope did
+not at all approve of this, and reproached the king for having,
+as he expressed it, "put the synagogue of Satan above the Church
+of Christ." Alphonso, however, did not take away the indulgences,
+which he had granted only to further his own interest.</p>
+
+<p>The close of this eleventh century was remarkable for the first
+of the Crusades, or wars undertaken by Christian nations, in order
+to take Palestine, or the Holy Land, out of the hands of the Saracens.
+In many parts of Spain, great numbers of Jews were
+massacred by those about to join the Crusade, under the mistaken
+idea that they should bring the blessing of God upon their
+intended expedition, by destroying the descendants of those who
+had crucified the Saviour of mankind. In Germany, the Crusaders,
+who marched through the country, murdered all the Jews who
+refused to become Christians. An immense number thus perished,
+many of whom were burnt in their houses; for the unhappy Jews
+barricaded their dwellings, and then threw their families, their
+property, and themselves into the flames, thus disappointing the
+avarice of their enemies, who coveted their riches. Even mothers,
+on the approach of the merciless Crusaders, killed their children
+with their own hands, telling them it was far better for them to
+go at once into Abraham's bosom, than to fall into the hands of
+the Christians. Some of the Jews, less brave and conscientious
+than their brethren, saved their lives by pretending to adopt the
+Christian religion, which they must naturally have hated more
+than ever, since those who professed to be guided by its precepts,
+had acted with a degree of cruelty and inhumanity, worthy only
+of the most ignorant savages. The same dreadful scenes took
+place in Palestine, for when the Crusaders arrived in that country,
+they, actuated by very mistaken notions of the spirit of Christianity,
+inhumanly murdered all the Jews they could lay hands
+upon; and men, women, and children alike perished by hundreds.</p>
+
+<p>During this dreadful time, it is pleasant to know that some<span class="pagenum"><a name="Page_406" id="Page_406">[Pg 406]</a></span>
+of the Christian bishops and clergy did try to protect the Jews;
+and they received into their houses such fugitives as could manage
+to escape from the fury of their enemies.</p>
+
+<p>Thus ended the eleventh century.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VII_TWELFTH_CENTURY" id="Chapter_VII_TWELFTH_CENTURY"></a><span class="smcap">Chapter VII.</span>&mdash;TWELFTH CENTURY.</h2>
+
+<p class="noindent"><span class="smcap">Our</span> history has now brought us to the twelfth century; that is, to
+the space of 100 years, from <span class="smcap">a.d.</span> 1100 to <span class="smcap">a.d.</span> 1200. The twelfth
+century began as the eleventh had ended; for the Crusaders
+continued to persecute the Jews in Germany and other countries,
+as well as in Palestine.</p>
+
+<p>The cry of the Christians was, "Let us destroy the descendants
+of those who crucified Jesus Christ, so that the name of Israel be
+no more remembered"&mdash;a cry as much at variance with prophecy,
+as with the spirit of Christianity; for the Holy Scriptures had
+plainly declared, that the once chosen people of God, though
+scattered throughout all lands, and severely punished for their
+unbelief, should <i>never be destroyed</i>.</p>
+
+<p>Among the Christian bishops who interfered in favour of the
+Jews, was one called St. Bernard, who thought that it was the duty
+of Christians to <i>convert</i> rather than destroy them; and that
+kindness was more likely to do this than persecution. St. Bernard
+brought Innocent the Second, who was then Pope, to agree with
+him, and to befriend the Hebrew race.</p>
+
+<p>On one occasion, when this Pope entered with much pomp
+and show into Paris, the Jews, approaching him with great respect,
+gave him a volume, or roll, containing the Law. The Pope
+received it, and said, "I reverence the Law given by God to
+Moses, but I condemn your explanation of it, because you still
+expect the Coming of the promised Messiah, instead of believing,
+as the Catholic Church does, that Jesus Christ was indeed the
+Messiah our Saviour; and that He now liveth and reigneth in
+Heaven, with God the Father, and God the Holy Ghost."</p>
+
+<p>The next Pope was also favourable to the Jews, and forbade
+the people to insult them on any occasion whatever. Under such
+circumstances, the Jews became a rich and flourishing people in
+Rome, and in all the other cities of Italy.</p>
+
+<p>Towards the close of the twelfth century, a Jewish rabbi,<span class="pagenum"><a name="Page_407" id="Page_407">[Pg 407]</a></span>
+named Joseph, was prime minister to a Christian king of Spain,
+and had a coach of state, and guards to attend upon him; but
+having cause to be displeased with the wicked conduct of one of
+his countrymen, this man, whose name was Gonzales, contrived
+by his falsehoods to set the king against Joseph, who was in
+consequence turned out of his office in disgrace. Gonzales, who,
+though a Jew himself, was no friend to his brethren, now, under
+pretence of enriching the king, persuaded him to allow him to do
+as he pleased with eight of the principal Jews. The king
+consented; Gonzales caused these eight men to be put to death,
+and seized all their property. He then asked the king to give up
+to him twenty more; but the monarch refused, thinking it more
+honourable to demand some of their riches for his own use, than
+to deprive them of life as well as property: the unhappy Jews
+gladly consented to give the king large sums of money, in order
+to preserve their lives. Shortly afterwards, Gonzales, having
+displeased the king, was shut up in prison, and then the Jews
+again enjoyed that peace and quiet so favourable to the pursuit
+of learning, of which they were very fond. Among the learned
+men who distinguished themselves at this time, the chief was
+Moses Maimonides, or the son of Maimon. This man claimed to
+be descended from king David: his knowledge and learning were
+so wonderfully great, and so far superior to that of any other
+rabbi, that his countrymen called him "The Eagle of Doctors,"
+(the eagle being the king of his kind,) and declared, that no one
+before had ever come so near in wisdom to their great founder
+and lawgiver, whose name he bore.</p>
+
+<p>But the very wisdom and learning for which they praised
+him, soon raised the jealousy of the Jews against Maimonides;
+and this feeling was increased by his showing very little respect
+for the Talmud, and by his teaching some extraordinary doctrines,
+learnt from a Mahometan of Arabia, under whom he had studied.
+Thus Maimonides offended a great part of the Jewish people; and
+at Montpelier, a town in the South of France, the chief of the
+synagogue persuaded certain learned men to preach against
+Maimonides, and defend the Talmud: he also caused the works
+of Maimonides to be burnt, and excommunicated all who should
+dare to read them.</p>
+
+<p>The learned men amongst the Jews were now divided into
+two parties: one <i>for</i> and one <i>against</i> Maimonides; and disputes
+were in consequence carried on for many years. At this time,<span class="pagenum"><a name="Page_408" id="Page_408">[Pg 408]</a></span>
+learning was not entirely confined to <i>men</i> amongst the Hebrew
+race; for several learned Jewish <i>women</i> made themselves remarkable
+in the twelfth century. One of these women was so skilful
+in explaining the Law and the Talmud, that many went to hear
+her lectures upon these subjects: she spake to the people from
+behind a latticed window, so that, whilst her voice was heard,
+she herself could not be seen by those outside.</p>
+
+<p>From Jewish historians we learn, that during this twelfth
+century many of their nation were raised, at different times, to
+high offices in the courts of princes; and that others became
+celebrated as generals. Several learned Jews also renounced
+their religion and became Christians, and then wrote books in
+favour of Christianity. One of these Jews turned Mahometan,
+and wrote a book, accusing his Jewish brethren of having
+altered the Law given to Moses by God. This greatly pleased
+the followers of Mahomet, who forbade any person to quote or
+translate any part of the Pentateuch, as used by either Jews
+or Christians.</p>
+
+<p>In France, towards the end of this century, the Jews suffered
+greatly under Philip Augustus, or Philip the Second, who began
+to reign <span class="smcap">a.d.</span> 1180. Some Jews were accused of having murdered
+a Christian youth; king Philip eagerly seized upon such an excuse,
+and, under pretence of piety and zeal for the glory of God,
+banished all the Hebrew race from his dominions; allowing them
+only to keep the money for which they could sell their furniture,
+the king taking for his own use all the rest of their property. It
+is even said that these poor creatures were robbed of what money
+they had been allowed to keep, and reduced to such a state of
+want and misery, that many died in consequence. The industry
+and skill of the Jews, however, made their loss felt in every
+country from which they were expelled; and no doubt that was
+the case now, for shortly afterwards Philip recalled them, excusing
+himself to such of his subjects as disapproved of the measure, by
+saying, that he allowed the Jews to return in order to get from
+them money to pay the expenses of the Crusades.</p>
+
+<p>So wickedly were the Jews treated at this time, that if one
+became a Christian, all his property was taken from him&mdash;a
+measure not likely to encourage conversions.</p>
+
+<p>Something must now be said of the treatment of the Jews
+in England during the twelfth century. Henry the Second, who
+began to reign <span class="smcap">a.d.</span> 1154, has been blamed by monkish writers<span class="pagenum"><a name="Page_409" id="Page_409">[Pg 409]</a></span>
+for allowing them to live in peace; but the scene was soon
+changed.</p>
+
+<p>The great wealth of the Jews caused them often to be applied
+to by those who wished to borrow money; but they were hated
+by all Christians, and grievously oppressed and ill-treated in most
+Christian countries. When Richard the First succeeded his father,
+<span class="smcap">a.d.</span> 1189, the Jews hoped, by giving him large sums of money,
+to secure his favour and protection; and great numbers of them
+came up to London from the most distant parts of England, just
+before the king's coronation. The common people in those days
+were very ignorant and superstitious, and fancied that the Jews
+were magicians or conjurors, who could bewitch the king, and
+so do him harm; and Richard, therefore, forbade any Jew to be
+present in Westminster Abbey at his coronation.</p>
+
+<p>Some of them, however, hoping to forward their own interests,
+ventured into the abbey, loaded with valuable presents for the
+monarch; but as they knelt before him, the king spurned them
+with his foot, and the courtiers followed his example. A great
+outcry was immediately raised outside the abbey; and at the
+same time a report was spread, that Richard had given an order
+for the general massacre of the Jews. An order so agreeable to
+the people, who hated the race of Israel, was instantly acted
+upon; and under this false impression, hundreds of Jews perished
+miserably: houses were broken open, and all the inhabitants
+murdered; or if they resisted the entrance of their foes, their
+houses were set on fire. Many of these wretched Jews put their
+own wives and children to death, to prevent their falling into the
+merciless hands of the Christians. The day after the coronation,
+a proclamation was published to stop these shocking acts; but
+the fury of the people was not so easily checked, and the persecution
+continued in some degree for several months. Nor was
+it confined to London, for in other parts of England similar
+outrages were committed upon the unfortunate Jews.</p>
+
+<p>When Richard the First went to Palestine to take part in the
+Third Crusade, the Jews suffered a still worse persecution; for
+although they had furnished the king with large sums of money
+for the expenses of this war, their enemies were not satisfied.</p>
+
+<p>It has been said, that in those times the Jews best understood
+how to get rich by trade; one way in which they made money
+was, by lending it at high interest. If, for instance, any person
+wanted a large sum of money at once, in order to buy an estate,<span class="pagenum"><a name="Page_410" id="Page_410">[Pg 410]</a></span>
+or carry out any great object, he would borrow it of the Jews;
+engaging, in return, to pay a certain sum every year, or every
+month, as <i>interest</i> on the money lent, until he could repay the
+whole sum.</p>
+
+<p>The Jews who lent money asked very high interest for it; and
+were often guilty of great injustice and harshness to those who
+had borrowed it: all this added considerably to the hatred felt
+towards the Hebrew race on account of their religion.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_VIII_IMPOSTORS_IN_THE_TWELFTH" id="Chapter_VIII_IMPOSTORS_IN_THE_TWELFTH"></a><span class="smcap">Chapter VIII.</span>&mdash;IMPOSTORS IN THE TWELFTH
+CENTURY.</h2>
+
+<p class="noindent"><span class="smcap">When</span> Richard the First was making preparations for the Holy
+War, (as the Crusade was called,) his Christian subjects felt very
+angry that they, who looked upon themselves as the favourites of
+Heaven, should be obliged to deprive their families even of needful
+things, in order to fit themselves or others out to join in this
+war, whilst the enemies of Christ were left in peaceable enjoyment
+of their riches; and they persuaded themselves that it
+would be a meritorious act, acceptable to God, to destroy all the
+descendants of those who had crucified the Saviour, and then take
+their wealth to pay the expenses of the Crusade. Before his
+departure for the Holy Land, the King gave an order that the
+Jews were not to be disturbed in any way; but no sooner had
+he left England, than the fury of the people broke out afresh,
+and very many of the unhappy Israelites were destroyed in
+different places, and their property seized; whilst the magistrates,
+whose duty it was to keep order and protect <i>all</i> the king's subjects,
+made little or no attempt to stop these acts of cruelty and
+violence.</p>
+
+<p>At York, the most dreadful scenes took place. The Jews of
+that city were great money-lenders, or <i>usurers</i>, as they were called
+in reproach; and as they lived in a sumptuous manner, indulging
+themselves in every luxury, the people envied them for their
+riches, and hated them more and more; and hearing what had
+been done in other parts of England, they prepared to attack
+their victims. Upon this, the chief persons among the Israelites
+prevailed upon the governor of York to allow their countrymen
+to take refuge in the castle, as its walls were strong enough to<span class="pagenum"><a name="Page_411" id="Page_411">[Pg 411]</a></span>
+protect those within them. Very soon, however, the Jews, seeing
+that the governor frequently went out of the castle into the city,
+suspected that he was plotting with their enemies for their
+destruction; and therefore, one day, when he had gone out as
+usual, they shut the gates, and refused to let him in again. The
+governor, very indignant, complained to the sheriff and to the
+heads of the Christian party, who, as they were the chief debtors
+to the Jews, were most anxious to destroy them. The sheriff
+immediately ordered the governor to attack the castle; but he
+soon repented of having given such a hasty order, and many of
+the principal citizens refused to join in its execution. It was,
+however, too late to check the populace, who were bent upon
+murder and robbery. The attack was made, the assailants encouraging
+each other by the cry, "Destroy the enemies of Jesus."
+The Jews offered to give large sums of money, on condition that
+their lives should be spared; but this offer was refused. When
+they saw that they could defend themselves no longer, one of
+their most esteemed rabbis proposed that they should kill themselves,
+saying, that it was better to die courageously for the Law
+than to fall into the hands of the Christians. Accordingly, these
+poor creatures killed their wives and children, set fire to the
+castle, and then slew themselves. In this way 500 perished.
+A few, who gave themselves up in hopes of meeting with mercy,
+were murdered, and all the houses belonging to the Jews were
+plundered.</p>
+
+<p>Richard was very angry when he heard of such disobedience
+to his orders, and ordered the Bishop of Ely, as Chief Justice of
+England, to punish the guilty most severely. The chief offenders,
+however, had left York before the bishop entered that city; and
+he contented himself with depriving the sheriff and governor of
+their offices, and laying a fine upon some of the richest citizens.</p>
+
+<p>Although so much has been said about the Jews in the
+twelfth century, there is still something more to be added,
+because during this period there were more impostors pretending
+to be the Messiah, than during any other similar period of time.
+The first of these impostors appeared in France <span class="smcap">a.d.</span> 1137, and
+committed so many crimes, that the Government caused several
+synagogues to be destroyed, and at length the man himself was
+put to death, with a large number of his followers. The next
+year a false Messiah appeared in Persia, and collected a formidable
+army. The king of the country bribed him with a large<span class="pagenum"><a name="Page_412" id="Page_412">[Pg 412]</a></span>
+sum of money to disband his followers, and then treacherously
+caused him to be beheaded, forcing the Jews to return to him
+the money, which he had given as a bribe to the unfortunate
+man.</p>
+
+<p>Spain had also her impostor, who appeared in <span class="smcap">a.d.</span> 1157, and
+was supported by one of the most learned rabbis of Cordova,
+who had just written a book to prove that the Messiah must
+shortly come&mdash;a work which had probably put it into the head
+of this man to assume the character. The greater part of the
+educated and sensible Jews looked upon this impostor as a madman;
+but the people in general believed in him, and suffered
+severely for their folly.</p>
+
+<p>Ten years afterwards, a person appeared in the kingdom of
+Fez, in Africa, and declared that in the course of a year the
+promised Messiah would come. The conduct of this impostor
+greatly displeased the Mahometans, to whom the kingdom belonged,
+and brought persecution upon all the Jews scattered
+throughout the country.</p>
+
+<p>In the same year in which a false Messiah appeared in Fez,
+another Jew of Arabia took the title of Messiah. He pretended
+to work miracles, and gained many followers. He was at length
+seized, and taken before the ruler of the country, who asked him,
+what had led him to try and impose upon his countrymen? He
+boldly answered, that he had not done so, for that he was indeed
+a prophet sent by God. Being then asked what miracle he could
+work to prove that he was really sent by God, he said, "Cut off
+my head, and I will come back again to life." The king took
+him at his word, and ordered him to be beheaded, promising to
+believe in him if he came to life again. His followers actually
+continued for some time to expect his re-appearance; but at last
+they were obliged to give up all hope: they were heavily fined,
+as a punishment for listening to this impostor.</p>
+
+<p>We have now spoken of eight pretended Messiahs; but there
+is still one more, the most famous of them all: this was a Jew,
+named David Alroi, or El David, who, with about 1,000 of his
+countrymen, dwelt in a city subject to the King of Persia, to
+whom they paid tribute. In 1199 El David took the title of
+Messiah; and, being a learned and clever man, he deceived the
+multitude by his pretended miracles, and persuaded them to take
+up arms in his cause. The King of Persia, alarmed by the success
+of the rebels, commanded El David to go to Court, promising to<span class="pagenum"><a name="Page_413" id="Page_413">[Pg 413]</a></span>
+acknowledge him as the Messiah, if he would give some miraculous
+proof of being so. Contrary to all expectation, the impostor
+appeared before the king, persisting in his claim to be the true
+Messiah. He was then put into prison, in order to see whether
+he could work a miracle to set himself free. Somehow or other,
+he did manage to escape, and those who were sent in search of
+him were unable to find him; but, through the treachery of his
+son-in-law, who took a large bribe to betray him, he was given
+up to the king, and put to death, with a great number of those
+who had been deceived by him.</p>
+
+<p>Thus remarkably was fulfilled our Saviour's prophecy, that
+"false Christs and false prophets should arise and deceive many."
+It may seem strange to us that the Jews, after refusing to acknowledge
+Jesus Christ, Who had given so many proofs of His Divine
+power, should afterwards have been so ready to follow any impostor
+who chose to style himself the Messiah, without being able
+to do one single thing to support such a claim.</p>
+
+<p>The reason of this appears to be, that the Jews, in spite of all
+prophecy, still set their minds upon a Messiah, who could at once
+establish a kingdom upon earth; and they were, in consequence,
+always ready to take up arms, hoping that the time for establishing
+such a kingdom was now come.</p>
+
+<p>Jesus, by His conduct, put an end to all hopes of the kind in
+Him; and therefore He was despised and rejected. The impostors
+who took His name promised to deliver the Jews from all
+their enemies, and restore them to their country; and therefore
+they were believed and followed.</p>
+
+<p>The cruel treatment experienced by the Jews in England
+during the reign of Richard the First, led many of those who still
+possessed any property, to leave the country; so that when John
+became king, <span class="smcap">a.d.</span> 1199, the absence of so many rich people and
+the falling off of trade were much felt in the kingdom; and, in
+the early part of the thirteenth century, the king used every
+means in his power to bring them back. He solemnly promised,
+that if they would give him a large sum of money, they should
+enjoy all their former privileges: he allowed them to possess
+lands, build synagogues, and even choose a High Priest. Great
+numbers of Jews then returned to England, where they were soon
+more cruelly plundered than they had been before. It was the
+old story; they were odious to the people on account of their
+religion, and still more so, perhaps, for the enormous usury which<span class="pagenum"><a name="Page_414" id="Page_414">[Pg 414]</a></span>
+they exacted for money lent. Thus there was a continual cry
+for their banishment, or rather for their destruction; but the
+king found it more for his own interest to keep them in the
+country, where he could upon all occasions make them purchase
+his protection by paying a heavy fine; and the Jews, seeing that
+so long as they gave money to the king they might exact what
+interest they pleased for money lent to his subjects, acted accordingly,
+and became more and more oppressive to all who were so
+unfortunate as to be their debtors.</p>
+
+<p>In the beginning of the thirteenth century, <span class="smcap">a.d.</span> 1210, John
+wished to raise a large sum of money: as usual, he fell upon the
+Jews. The money not being readily paid, the king, in spite of
+the privileges which these unfortunate people had so dearly purchased,
+ordered men and women to be put into prison until he
+received the enormous sum which he now demanded. A Jew
+of Bristol was called upon to furnish such an immense sum, that
+he refused, declaring that the payment of it would reduce him
+to beggary. Upon this refusal, the king cruelly ordered that
+one of the poor man's teeth should be taken out every day until
+he did pay. This wretched Jew lost seven teeth, and then agreed
+to give the sum demanded by the king.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_IX_THIRTEENTH_CENTURY_IN_ENGLAND" id="Chapter_IX_THIRTEENTH_CENTURY_IN_ENGLAND"></a><span class="smcap">Chapter IX.</span>&mdash;THIRTEENTH CENTURY IN ENGLAND
+AND FRANCE.</h2>
+
+<p class="noindent"><span class="smcap">Henry the Third</span> became King of England on the death of
+John, <span class="smcap">a.d.</span> 1216: he was quite a child when his father died; but
+those who governed for him, set the Jews who were in prison at
+liberty; and ordered that they should be protected against the
+violence of the Crusaders. Still, during the whole of Henry's long
+reign, which extended far into the latter half of the thirteenth
+century, the Jews were subject to great oppression and ill-usage
+in England.</p>
+
+<p>As a privilege and favour to the citizens of Newcastle, the king
+commanded that no Jew should be allowed to dwell in their city.</p>
+
+<p>The Archbishop of Canterbury, and the Bishops of Lincoln
+and Norwich, took a sure way of driving the Jews out of their
+dioceses; for they forbade all Christians to sell them any
+provisions whatever.</p><p><span class="pagenum"><a name="Page_415" id="Page_415">[Pg 415]</a></span></p>
+
+<p>The Prior of Dunstable, on the other hand, gave the Jews
+leave to reside in those places over which he had any control,
+on condition of their paying him every year two silver spoons.</p>
+
+<p>The Jews were at this time accused of committing all sorts of
+dreadful crimes; how far these accusations were true or false, we
+do not know. They were human creatures, and the cruel treatment
+they met with, might well lead them into the commission
+of many wrong acts, which would, of course, be exaggerated by
+the hatred of their enemies; who believed them guilty, upon the
+slightest suspicion, and compelled them, in consequence, to pay
+heavy fines.</p>
+
+<p>In the middle of the century, when Henry the Third demanded
+fresh supplies of money for the purposes of war, the Jews,
+irritated by such repeated oppression, wished to leave England,
+and seek some more hospitable country, in which they might
+dwell: the king refused to allow them to leave the country, and
+forced them to pay the tax demanded. The next year, the king
+again applied to them, declaring that in spite of the taxes he had
+already levied, he continued to be greatly in want of money, and
+must raise it from any quarter, and by any means.</p>
+
+<p>The unfortunate Jews truly declared that they could not pay
+the taxes now demanded of them; upon which Henry the Third
+actually sold them and their possessions to his brother, to raise
+the sum required! It was now expected that the Jews would be
+completely robbed of everything they possessed, in order to repay
+the prince the money for which he had bought them; but he,
+being convinced that they really could not have furnished the
+sum required, had compassion upon them, and left them in peace.</p>
+
+<p>To such a height had hatred of the Jews risen in this reign,
+that when (about 1264) the barons took up arms to force
+the king to agree to their demands, they could think of no
+better way of gaining the favour and help of the people, than by
+killing the Jews; and 700 were accordingly massacred. The
+pretence for this massacre was, that one of the Jews had tried to
+force a Christian to pay an enormous and unfair interest for a
+loan of money: supposing this to have been true, the crime of
+one man should not have caused the death of hundreds. At the
+same time, houses were plundered, and the magnificent synagogue,
+built in the beginning of Henry the Third's reign, was burnt to
+the ground: it was afterwards rebuilt; but in 1270, the king
+most unjustly took it from the Jews, and gave it to a body of<span class="pagenum"><a name="Page_416" id="Page_416">[Pg 416]</a></span>
+friars, who lived near it, and complained that their devotions
+were disturbed by the howling of the Jews during their worship.</p>
+
+<p>The fact was, that the chapel belonging to the friars was
+small and dark, and they coveted the fine large synagogue close
+by their dwelling; and as no ideas of justice ever interfered with
+the treatment of the Jews, they begged the king to give them this
+synagogue, and furnished him with an excuse for doing so.</p>
+
+<p>On the death of Henry the Third, <span class="smcap">a.d.</span> 1272, his son Edward
+the First became King of England, and very soon afterwards a
+law was made, which promised to improve the condition of the
+Jews; as it fixed a yearly tax to be paid by them, instead of
+leaving them liable to be called upon for contributions on every
+occasion, at the will of their enemies. This law also permitted
+them to possess houses and lands wherever they pleased. But, on
+the other hand, it was forbidden for any Christian to lodge in the
+house of a Jew; and every one of the Hebrew race above seven
+years of age, was obliged to wear a distinguishing mark upon his
+upper garment: this mark was a figure of two ropes joined
+together.</p>
+
+<p>In the latter part of his reign, Edward changed his conduct
+towards the Jews, and they were treated with much injustice and
+even cruelty. The oppression suffered by these unhappy people,
+had not unnaturally raised up in them a spirit of retaliation; it
+made them think, that it was justifiable to use every possible
+means, right or wrong, to repay themselves for all the money
+unjustly taken from them by the Christians: their attempts to do
+this, increased the hatred entertained for them. They were accused
+of coining false money, and of cheating in every possible way.
+A great outcry being raised against them, they were, in all parts
+of the kingdom, thrown into prison, and many of them were
+executed, whilst their houses, lands, and goods, were sold for the
+use of Government. But to show the people that these measures
+were not taken merely for the sake of the plunder, the king
+ordered, that half the money produced by this sale should be
+put by, and given to such Jews as would renounce their religion
+and become Christians. Very few, however, could be brought, for
+the sake of worldly advantages, to embrace the religion of their
+persecutors; nor can we be surprised, that the very unchristianlike
+conduct of the followers of the blessed Jesus, should have
+increased the hatred and contempt felt by the Jews for the
+Christian religion.</p><p><span class="pagenum"><a name="Page_417" id="Page_417">[Pg 417]</a></span></p>
+
+<p>Towards the end of the thirteenth century, about <span class="smcap">a.d.</span> 1290,
+Edward the First, who had already banished the children of
+Israel from those parts of France which were under his dominion,
+now commanded them all to leave England, and never to come
+back on pain of death. He took whatever property they had,
+only allowing them to keep enough money to pay the expenses
+of removal into foreign countries; and of this miserable sum
+many of them were robbed by the seamen at Dover and other
+ports, whilst some hundreds of the poor wretches were even thrown
+into the sea and drowned: for this crime, however, many of the
+guilty seamen were punished by death.</p>
+
+<p>The clergy in England were so delighted to get rid of the
+Jews, that they willingly gave the king very considerable sums of
+money to make up for the loss of a people, from whom former
+monarchs had always obtained help in time of need.</p>
+
+<p>After this banishment of the Jews by Edward the First, they
+never appeared in any considerable numbers in England, until
+the seventeenth century.</p>
+
+<p>In France we have seen the Jews banished by Philip the
+Second, and then recalled by the same monarch at the end of the
+twelfth century (p. 408). They immediately returned to all their
+former ways of making money by usury, so that early in the
+thirteenth century they had again become rich, and purchased
+lands of the lords who had large estates; but on certain conditions,
+which made them in some degree the property of the
+liege lord, of whom they held their lands. This "feudal
+tenure," as it was called, was common over Europe in those times;
+and all, whether Jews or Christians, who thus held lands under a
+liege lord, were called his "vassals," and were bound to do him
+certain services, whenever called upon to do so.</p>
+
+<p>For some time Philip allowed, or at least did not try to put
+a stop to, the usurious practices of the Jews, because they gave
+him large sums of money in return for letting them alone; but
+at last the complaints of his subjects forced him to make some
+laws to check the evil. Philip the Second died <span class="smcap">a.d.</span> 1223; Louis
+the Eighth, who succeeded him, reigned only three years: but
+when Louis the Ninth, surnamed Saint Louis, became king,
+<span class="smcap">a.d.</span> 1226, he immediately made a law, forbidding any of his
+subjects to borrow money of a Jew. The condition of the Jews
+in France at this time was miserable enough; their property was
+at the mercy of those lords, in whose territories they had fixed<span class="pagenum"><a name="Page_418" id="Page_418">[Pg 418]</a></span>
+their residence; without his leave, they could not change their
+place of abode, and if they ventured to do so, their liege lord had
+a right to follow them, and seize upon them as runaway, slaves!
+If one lord sold land to another, the Jews living on such land,
+also became the property of the purchaser: sometimes even, they
+were sold apart from the land, the price asked for them varying
+according to the talent and industry of each individual. But
+there was something worse still; if one of these Jews did become
+a Christian, the whole of his property was forfeited to his liege
+lord. So that these unhappy people were at the same time
+oppressed and persecuted for being Jews, or for becoming
+Christians; and this, by persons calling themselves Christians,
+who should have rejoiced at every conversion, and done all in
+their power to make them more frequent. Louis the Ninth,
+although called St. Louis on account of his remarkable piety and
+devotion, not only approved of these cruel and unjust laws, but
+added others; forbidding Christians to have any intercourse with
+the Jews, who were, in short, treated with the greatest harshness
+and injustice.</p>
+
+<p>But the most terrible persecution of this unhappy race, took
+place in <span class="smcap">a.d.</span> 1238, when they were accused of having, in mockery
+of the Christians, crucified some children on Good Friday: on
+this supposition, multitudes of the Jews were put to death with
+the most cruel tortures, until the Pope, Gregory the Ninth,
+interfered to save them from further slaughter. During the imprisonment
+of Louis the Ninth in the Holy Land, whither he had
+gone upon a Crusade, he ordered the Jews to be driven out of
+his dominions; but when Philip the Third (the Bold) became
+king, in <span class="smcap">a.d.</span> 1270, he recalled the Jews, because he stood in need
+of their money. In other parts of France, which were governed
+by Dukes or Princes of their own, subject more or less to the
+king, the Jews met with much the same kind of treatment; but
+in some provinces they did become magistrates, and possessed
+Christian slaves. Philip the Fourth (the Fair), who succeeded
+his father as king, <span class="smcap">a.d.</span> 1285, followed the example of Edward
+the First, who was then King of England, and banished the Jews
+altogether from France; seizing all their wealth, with the exception
+of a small sum to pay the expenses of their journey: many
+died of fatigue and want by the way, and the rest sought refuge
+in Germany. Some avoided banishment by being baptized:
+most of these returned afterwards to Judaism; but the conver<span class="pagenum"><a name="Page_419" id="Page_419">[Pg 419]</a></span>sion
+of some of them, at least, was sincere. Amongst those who
+became true Christians, was one Nicolas de Lyra, who spent the
+remainder of his life in explaining the Scriptures; and even wrote
+a book to prove from Scripture, that the Jews were wrong in
+not acknowledging Jesus Christ to be indeed the promised
+Messiah.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_X_THIRTEENTH_CENTURY_CONCLUDED" id="Chapter_X_THIRTEENTH_CENTURY_CONCLUDED"></a><span class="smcap">Chapter X.</span>&mdash;THIRTEENTH CENTURY CONCLUDED.</h2>
+
+<p class="noindent"><span class="smcap">In</span> Spain during the thirteenth century, the Jews suffered as
+much as they did in England and in France. At this time there
+were two Christian kingdoms in Spain: namely, the kingdom of
+Castile and the kingdom of Arragon; the southern part of Spain
+formed the kingdom of the Moors, who were Mahometans. The
+Bishop of Toledo, vexed at the increased numbers and riches of
+the Israelites in Spain, excited the populace against them, and
+putting himself at the head of the rioters, entered and plundered
+synagogues and houses; the Crusaders completed the work so
+unworthily begun by a Christian bishop, and, according to Jewish
+writers, this was one of the most severe and bloody persecutions
+ever endured by their unhappy countrymen: great numbers quitted
+the country at this time. The Spanish nobles tried to put a stop
+to the horrible cruelties practised towards the Jews; but Ferdinand
+the Third, who became King of Castile, <span class="smcap">a.d.</span> 1226, rather
+encouraged the persecution, in order to make himself popular
+with the lower orders, who detested the Jews.</p>
+
+<p>In the kingdom of Arragon, towards the middle of the century,
+great efforts were made for the conversion of the Jews. One
+of the clergy, named Raymond, contrived to keep in check the
+violence of the people, who had a great respect for him; and at
+the same time he persuaded the king, James the First, who was
+a zealous Christian, that the best way to convert the Jews was
+by treating them with kindness, and trying to convince them
+of their errors. To carry out his views, Raymond caused many of
+the friars to learn the Hebrew and Arabic languages, and to
+study the Scriptures carefully, so as to be able to reason with the
+Jews, and point out to them how all the prophecies in the Old
+Testament were fulfilled in Jesus of Nazareth. All his attempts
+to convert the Jews were, however, unsuccessful, although they<span class="pagenum"><a name="Page_420" id="Page_420">[Pg 420]</a></span>
+highly esteemed Raymond himself for his moderation and
+humanity.</p>
+
+<p>The King of Arragon mean time, so far from sharing the
+prejudices against the Jews, applied to them for instruction in
+many matters of learning and science: the great and learned men
+amongst the Spaniards also encouraged and admired them; but
+the people, and the ignorant and ill-educated among the clergy,
+hated and despised them, and would gladly have destroyed them
+altogether.</p>
+
+<p>In the middle of the century, Alphonso the Tenth, who was
+then King of Castile, encouraged all learned men, whatever might
+be their religious opinions; and the favour shown in consequence
+to the Jews, excited the jealousy of the people, who formed fresh
+plots for their destruction. The dead body of a man was thrown
+into the house of a Jew, who was then accused of having murdered
+the man: this accusation roused the fury of the populace,
+who put numbers of the Jews to death. The massacre threatened
+to become general, but the authorities interfered, and declaring
+that the Jew was innocent of the crime laid to his charge, order
+was at length restored.</p>
+
+<p>During those times, when the Israelites enjoyed the favour of
+the kings in Spain, many learned men flourished, and educated
+pupils, who afterwards became celebrated amongst their countrymen.</p>
+
+<p>The Spanish Jews were again disturbed by an impostor called
+Zechariah, who pretended that by studying the prophecies, he had
+discovered the exact day on which the Messiah would appear;
+and declared that the Jewish people would then be gathered
+together by the Lord, Who would subdue their enemies and resettle
+them in their ancient kingdom. The Jews, always too
+easily deceived, prepared for this grand event by prayer and
+fasting; and on the appointed day they crowded to the synagogues
+clothed in white robes. Besides having the mortification
+of a bitter disappointment, they thus brought upon themselves
+the insult and ridicule of their enemies.</p>
+
+<p>In Germany, during the thirteenth century, the Jews suffered
+much, in consequence of their being constantly accused of committing
+crimes more or less heinous. At one time they were
+charged with encouraging the Persians and Tartars to attack the
+country and destroy the Christians; at another time, with preventing
+the baptism of those amongst them who wished to become<span class="pagenum"><a name="Page_421" id="Page_421">[Pg 421]</a></span>
+Christians; and they were repeatedly accused of murdering Christian
+children at the time of the Passover. What truth there was in
+any of these accusations, we do not know, but each was made by the
+people a pretext for robbery and murder; nor could the authorities
+save the wretched Jews from the fury of their Christian enemies.
+On one occasion, when the people of Munich were murdering all
+the Jews they could find, the town officers, unable to stop the
+tumult, advised the wretched victims to take refuge in their
+synagogue, a strong stone building, till the fury of their persecutors
+should cool down: but in spite of the efforts made by the
+Duke of Bavaria and his officers, they were all burnt, or otherwise
+killed in the synagogue. Notwithstanding all these persecutions,
+many learned rabbis flourished in Germany during this
+century; and towards its close violent disputes arose amongst
+the Jews themselves, as to the doctrines which were to be believed
+and taught. The consequence was, that the Jews were divided
+into two parties or sects, the Rabbinists and the Caraites: these
+two sects hated each other, since the Caraites taught that the
+Talmud, regarded by the Rabbinists with the greatest veneration,
+was not to be depended upon in any way whatever.</p>
+
+<p>Towards the end of the century, when Germany was disturbed
+by the wars between Albert of Austria and another prince, who
+both wished to be Emperor of Germany, a peasant pretended that
+he was sent by God to destroy all the Jews. This man went
+about the country declaring his errand, and exciting the people
+to execute the Will of God. The multitude rose at once, and
+killed great numbers of the Jews; whilst many of these unhappy
+people destroyed themselves and their families, to escape from
+their enemies. Albert would gladly have put a stop to this barbarous
+persecution; but he was afraid that if he did so, many of
+his followers, who believed that the peasant really had a divine
+commission, would abandon him, and take the side of the rival
+prince. The riot was at last stopped, and a heavy fine laid upon
+the town of Nuremburg, where it had begun: half the town was
+already burnt down, by the Jews setting fire to their own houses.</p>
+
+<p>It has been already said, that the Roman Pontiffs, or Popes,
+often interfered to stop the persecution of the Jews, and to check
+the mistaken zeal of those who wanted to <i>force</i> them to become
+Christians. In 1247, Innocent the Fourth wrote a letter in
+defence of the Jews, declaring that they were not guilty of the
+crimes laid to their charge; and he also said, that their condition<span class="pagenum"><a name="Page_422" id="Page_422">[Pg 422]</a></span>
+under Christian princes, was far more miserable and wretched
+than that of their fathers had been under Pharaoh.</p>
+
+<p>There were a great many Jews in the kingdom of Naples, and
+they had much wealth: as they had done the king some important
+service, he treated them with great indulgence. But after
+his death, attempts were made to convert them, instead of allowing
+them still to enjoy the free exercise of their religion. The
+Jews, fearing a persecution, offered to become Christians, provided
+they were allowed to marry into the richest and noblest families
+in the kingdom&mdash;a condition that they felt certain would be
+refused; but to their surprise and sorrow, permission was granted,
+and thus they were obliged to profess Christianity; but those who
+were not able to make advantageous marriages, soon returned to
+the practice of their own religion.</p>
+
+<p>It is said, that a monk, who wished the Jews to be punished
+for pretending to be Christians, hid a cross in a heap of earth,
+and then accused one of these poor creatures of having done it:
+the people, enraged at such an act, rose at once and massacred
+a great number of the Jews, and more would have been put to
+death if the nobles had not interposed, and even given shelter
+in their own houses to some of the most wealthy, who were
+always the peculiar objects of popular fury. In the East, the
+number and the power of the Jews were much lessened during
+the thirteenth century. The Caliph of Bagdad, who was a zealous
+Mahometan, and very fond of money, was vexed to see a people
+growing rich by their own industry, whilst they were always
+ready to receive any one who declared himself to be the Messiah:
+and he therefore began a persecution, by which he hoped to compel
+all Jews, either to become Mahometans or to leave his dominions.
+Some departed; others, to avoid exile, pretended to become
+followers of Mahomet. In some parts of the East the Jews
+suffered greatly from the invasions of the Tartars; but towards
+the end of the century they enjoyed peace for a short time, under
+a prince, whose chief minister and favourite was a Jewish physician,
+who obtained many privileges and indulgences for his
+countrymen. But on the death of this prince, his Mahometan
+subjects, enraged at the favour he had shown to the Jews for the
+sake of his minister, accused the latter of having poisoned his
+master: he was condemned without any proof, and vast numbers
+of his countrymen were at the same time murdered.</p>
+
+<p>Palestine was greatly distressed by the wars between the<span class="pagenum"><a name="Page_423" id="Page_423">[Pg 423]</a></span>
+Christians and the Saracens. The Jews had still some synagogues
+in their native land; and even amidst their troubles, several
+learned rabbis appeared amongst them, the most remarkable of
+whom was styled the "Father of Wisdom"; he had been born
+in Spain, but went to live in Judæa, where he built a synagogue.
+Several learned rabbis of the Caraite sect flourished in different
+parts of the East during the thirteenth century.</p>
+
+<p>The fourteenth century does not seem to have brought any
+comfort to the wretched Hebrews. The same avarice or love
+of money which made Philip the Fourth drive them out of
+France, made Louis the Tenth, who became king <span class="smcap">a.d.</span> 1314,
+bring them back again; because he wanted some of their
+money to enable him to reduce the Flemings to subjection.
+The Flemings were the inhabitants of Flanders, a country in
+that part of Europe which we now call Belgium. The conditions
+upon which the Jews were allowed to return to France
+were, that they should pay a heavy tax to the king; and that
+their stay in the country should be limited to a period of twelve
+years. During this time they might make money by trade and
+labour: they might buy land for synagogues and burying-places,
+and they might purchase any books they pleased with the exception
+of the Talmud: but they were forbidden to converse publicly
+or privately with any Christian; and they were obliged, as
+before, to wear a mark upon their upper garment.</p>
+
+<p>Philip the Fifth became King of France in <span class="smcap">a.d.</span> 1316, and
+during his reign the Jews suffered much from a body of men called
+"The Shepherds." They really were shepherds and labourers, who
+left their usual occupations to go, as they said, to the relief of the
+Holy Land. Their leaders were two priests, who, by pretending
+to work miracles, got many of the lowest classes of the people to
+join the band. Having thus strengthened themselves by the
+addition of a considerable body of desperate ruffians, the Shepherds
+plundered the southern provinces of France, and by breaking
+open the prisons, added still further to their own numbers,
+by receiving the liberated criminals as brethren. They committed
+the most unheard-of barbarities, especially upon the Jews, who
+fled before this savage band, and took refuge in considerable
+numbers, in a strong castle, near Toulouse; and here defended
+themselves bravely, but in vain. When no hope of safety remained,
+they put themselves or each other to death. Many of the Shepherds
+were taken and executed.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_424" id="Page_424">[Pg 424]</a></span></p>
+
+<h2><a name="Chapter_XI_END_OF_THE_FOURTEENTH_CENTURY" id="Chapter_XI_END_OF_THE_FOURTEENTH_CENTURY"></a><span class="smcap">Chapter XI.</span>&mdash;END OF THE FOURTEENTH CENTURY.</h2>
+
+<p class="noindent"><span class="smcap">About</span> ten years after the affair of the Shepherds, the Jews in
+France were accused of having been bribed by the Saracen king
+of Granada to poison all the wells and rivers in the country.
+There was no proof of this but the declaration of a leper, who
+said, that a rich Jew had given him money to poison some wells;
+but this was enough for the populace, who, without waiting for
+inquiry or trial, rose at once, and put numbers of the suspected
+race to a cruel death.</p>
+
+<p>The king, Philip the Sixth, shamefully took advantage of this
+popular outcry, and imprisoned the wealthy Jews in Paris until
+they told him where their treasures were hid; he then seized the
+greatest part for his own use, and banished the whole race from
+his dominions. The Jews, thus expelled from France, took refuge
+in the northern part of Italy, then called Lombardy, and there
+first established "banks," and the system called "banking"; by
+which merchants, in lands far distant from each other, could
+receive the price of goods exchanged, without the risk of sending
+money: and by this means, the Jews from this time were often
+able to save their riches from the avarice and violence of their
+enemies. But the system of banking was not useful to the Jews
+alone: it was of the greatest service to trade in general, as well
+as to individuals, and has continued so up to the present time,
+when every considerable town in almost all European countries
+has its bank or banks. The great skill and cleverness of the
+Jews in all matters connected with money, made the monarchs
+of various kingdoms willing to let them remain in their
+dominions; for though they would gladly have been rid of the
+Jews themselves, they were anxious to keep their wealth in the
+country.</p>
+
+<p>After John the Second became King of France, <span class="smcap">a.d.</span> 1351, the
+Jews tried to obtain leave to return to France; but the permission
+was not granted until 1356, when, John having been taken
+prisoner by the English, the money of the Jews was needed to
+raise the sum demanded for his ransom. The children of Israel
+were, therefore, re-admitted into France for twenty years, on
+condition that they should at once pay a considerable sum, and
+that each Jew should pay annually a fixed tax. They would<span class="pagenum"><a name="Page_425" id="Page_425">[Pg 425]</a></span>
+have been wiser to have remained out of the kingdom; for during
+the reign of Charles the Sixth, which began in 1380, they were
+often fined, scourged, and many of them executed, on pretence of
+their having committed various crimes. The wicked absurdity of
+many of these accusations is proved by the fact, that when Charles
+the Sixth became mad, the Jews were accused of having deprived
+him of his senses!</p>
+
+<p>Towards the end of the fourteenth century, the people of
+France again became clamorous for the banishment of the Jews;
+and supported by certain noblemen who owed those unhappy creatures
+money, they broke into their houses, murdered the inhabitants,
+and seized all the property they could find. Some of the persecuted
+race took refuge in one of the prisons: their wives attempted
+to follow them, with their children in their arms, but the mob
+forced the little ones away from their mothers, and carried them
+off to be baptized. The government, too weak to venture on
+punishing the perpetrators of these crimes, replaced the Jews who
+survived in their houses; and ordered that all persons who had
+taken any of their property should give it back to them&mdash;an order
+which was, of course, only laughed at. In <span class="smcap">a.d.</span> 1394, an Act was
+passed, banishing the Jews from France for ever; but as the town
+of Metz, in that part of the country called Lorraine, was then
+a free city, under the protection of the Emperor of Germany, the
+Jews continued to reside there in peace; and after Lorraine
+became a part of the kingdom of France, the French monarchs
+did not molest the Jews in Metz. But though, until the
+seventeenth century, Metz was the only city in France where
+the Jews were <i>allowed</i> to reside, a few were always to be found
+in different parts of the kingdom. Mary de Medicis, the wife of
+Henry the Fourth, who became king <span class="smcap">a.d.</span> 1589, sent for a Jewish
+physician to Paris, where he was allowed free exercise of his
+religion for himself and his family.</p>
+
+<p>The Jews, who were driven out of France in 1394, went
+mostly into Germany, where, however, they could not have much
+hope of peace, as their brethren in that country had suffered
+much from the beginning of the fourteenth century. About the
+middle of the century, a number of ignorant and superstitious
+Christians, imagining that the Almighty had ordered them to
+scourge themselves and kill the Jews, formed themselves into
+a company, called "Flagellants," for the purpose of carrying out
+what they conceived to be the Divine commission. They pro<span class="pagenum"><a name="Page_426" id="Page_426">[Pg 426]</a></span>ceeded
+to whip themselves in the most cruel manner, and then
+began their work of destruction. After many of the Jews had been
+murdered, the Flagellants came to some agreement with their
+unhappy victims; but this was rendered useless by the conduct of
+a Jew of Frankfort, who, not being satisfied with the agreement
+made, set fire to one of the public buildings, which was burnt
+down, with all the valuable papers it contained: the flames spread
+to the cathedral, and burnt that also to ashes. For this crime,
+not only the guilty Jew, but all his innocent brethren also, were
+put to death; with the exception of a few, who managed to
+escape, and took refuge in Bohemia.</p>
+
+<p>The year after the affair of the Flagellants, the Jews in Germany
+were accused of poisoning wells and springs, and a fresh massacre
+took place all over the country.</p>
+
+<p>At Metz, the Jews not only defended themselves, which they
+were perfectly right to do, but in revenge put to death, in a
+barbarous manner, 200 unarmed Christians, who were in no way
+answerable for the attack upon them.</p>
+
+<p>The enraged populace punished this real crime, by killing
+many thousands of the Jews, and setting fire to their houses.
+The flames spread, and did much damage in the town. This
+persecution extended over the whole of Germany; some of the
+princes and nobles tried to save and help the miserable victims,
+but with little success.</p>
+
+<p>The Jews who had fled into Bohemia suffered equally at
+Prague; during the Feast of the Passover, they were burnt in
+their synagogues whilst engaged in their devotions.</p>
+
+<p>Soon afterwards another persecution was raised, on the old
+charge of poisoning springs and rivers; and this persecution
+extended through Germany and into Italy, Provence, and other
+parts. The Emperor of Germany himself, convinced of their
+innocence of this pretended crime, endeavoured to convince his
+Council that it was impossible for the Jews to have committed it;
+but such was the feeling against the Hebrew race, that in order
+to save them from worse calamities, the Emperor was forced,
+at the close of the fourteenth century, to command these
+unhappy creatures either to be baptized, or to leave the
+country. The Jewish historians tell us, that very few did give
+up their religion; or, as they expressed it, "forsake the glory of
+their God."</p>
+
+<p>In Spain, the Jews suffered dreadfully at the beginning of the<span class="pagenum"><a name="Page_427" id="Page_427">[Pg 427]</a></span>
+fourteenth century from the Shepherds, who, after finishing their
+work of destruction in France, carried fire and sword into Spain;
+marking out the race of Israel as their especial victims: and
+a pestilence that broke out in the army of the Shepherds increased
+their fury against these devoted people, whom they accused of
+having caused it by poisoning the rivers. This story was readily
+believed, or at least accepted, by those who ought to have known
+better; and great numbers of Jews were actually imprisoned on
+this charge: after a long confinement, the judges declared them
+to be innocent. The king, unwilling to allow that he had imprisoned
+them unjustly, pretended that he had only kept them in
+prison in order to convert them; but he caused a large number
+who refused to be baptized, to be put to death.</p>
+
+<p>Alphonso the Eleventh, king of Castile, was the friend and
+protector of the Jews, and had one of that nation for his principal
+minister and adviser. But this displeased his turbulent and
+rebellious subjects, who accused a Jewish boy of having in some way
+insulted the Sacrament: they became so violent upon the subject,
+that the king was obliged to summon a Council, to decide whether
+the Israelites should be put to death, or banished. Banishment
+was decided upon; and they were commanded to leave the country
+within three months' time: but mean time it was discovered that
+a <i>Christian</i>, and not a <i>Jewish</i> lad, had committed the offence complained
+of; and the king recalled the sentence of banishment, to
+the great disappointment and indignation of the enemies of the
+Jews, who declared, that the witnesses who had proved the Christian
+lad to be guilty, had been bribed to do so.</p>
+
+<p>The same kind of treatment was experienced by the Israelites
+in other parts of Spain during the fourteenth century; but during
+that period the Popes in general treated them with humanity.
+Troubles and disputes unconnected with the Jews had caused the
+Popes for a time to leave Rome, and take up their residence at
+Avignon, in the south of France. Clement the Fifth, then Pope,
+did all in his power to save the Jews from the violence of the
+Shepherds, and all their other enemies: he also provided for them
+the means of instruction, by ordering that Hebrew should be
+taught in all the Christian universities, or places of education for
+young men; so that there might be some, able to show the Jews
+from their own Scriptures, how all ancient prophecies pointed out
+Jesus Christ as the true Messiah. Again, when the Jews were
+persecuted on pretence of their having poisoned the rivers, Pope<span class="pagenum"><a name="Page_428" id="Page_428">[Pg 428]</a></span>
+Clement the Sixth exerted himself on their behalf; many of them
+found a safe asylum in Avignon, and the Pope left nothing
+undone to relieve their misery, and soften the fury of their persecutors.
+In Italy, the Jews seem to have been pretty well treated
+during the fourteenth century, and in Poland they met with
+favour and indulgence: by their industry they gained wealth and
+power, and became a prosperous and flourishing people, as they
+have ever since continued to be in that country. Poland produced
+many learned Jews; and Jewish children from all parts were
+sent there to study the Talmud, and to learn and practise all the
+peculiar rites and ceremonies of their religion.</p>
+
+<p>We have now come to the close of the fourteenth century.
+The dreadful sufferings endured by the Jews up to this time, and
+during future years, must remind us how surely all the prophecies
+contained in Scripture will be fulfilled. The prophets had
+foretold, that in consequence of their sins they would suffer
+unheard-of miseries: history shows us the accomplishment of this
+prediction.</p>
+
+<p>Then again, it is wonderful that with such persecutions, they
+should not have been utterly destroyed; but, no, the Lord had
+said by His prophets, that they should be scattered throughout
+all lands, but not destroyed. The whole history of the Jews
+proves the truth of the Bible; and it should remind us, that
+Scripture equally warns us, that if we sin we shall also suffer; and
+that nothing will be acceptable to God, but a true, loving,
+and faithful devotion of ourselves to the service of Jesus Christ,
+Whom we acknowledge to be the Son of God, the promised
+Messiah.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XII_THE_JEWS_AND_THE_INQUISITION" id="Chapter_XII_THE_JEWS_AND_THE_INQUISITION"></a><span class="smcap">Chapter XII.</span>&mdash;THE JEWS AND THE INQUISITION.</h2>
+
+<p class="noindent"><span class="smcap">During</span> the fifteenth century there were no Jews in England or
+France. Of course, there may have been a few scattered here
+and there; but there was no body of Jews in either country
+during this period.</p>
+
+<p>In Germany, their condition continued much the same. The
+slightest pretence sufficed to raise a persecution; and a pretence
+was afforded, at the close of the century, by an impostor, named
+David, who declared that the Messiah would positively appear<span class="pagenum"><a name="Page_429" id="Page_429">[Pg 429]</a></span>
+in the year 1500. He afterwards declared, that the Messiah had
+delayed His coming on account of the sins of the people; and
+he caused the credulous Jews to appoint a solemn fast, in order
+to obtain pardon and hasten the appearance of the Deliverer.
+The Jews of course suffered; and David was imprisoned, and
+died shortly afterwards.</p>
+
+<p>In the beginning of this century, great efforts were made for
+the conversion of the Jews in the Spanish kingdom of Arragon.
+The Pope was zealous in the work; and one of their own race,
+named Jerome, who had himself embraced Christianity, undertook
+to convince his countrymen even by passages from the
+Talmud, that Jesus Christ must certainly be the Messiah.
+Although the Jews treated the Pope with great respect, they
+were by no means disposed to listen to Jerome, with whom
+they were very angry; first, for deserting the faith of his people;
+and, secondly, for drawing them into disputes, which might bring
+persecution upon them. It is said, however, that 4,000 Jews
+were then converted, and that a few years later, through the zeal
+of one of the clergy, a still larger number were baptized; but the
+greater part, having only submitted to baptism out of fear, continued
+to observe in secret all the rites and ceremonies of the
+Hebrews.</p>
+
+<p>In 1479 a great change took place in the condition of
+the Jews in Spain, for Ferdinand, King of Arragon, married
+Isabella, the Queen of Castile; so that from this time the two
+kingdoms became <i>one</i>, called the Kingdom of Spain. Ferdinand
+and Isabella were very anxious that all the inhabitants of Spain
+should be Christians. In 1492 the Moors were driven out of
+Granada, and their country became also a part of the Kingdom
+of Spain; but many of the Moors, rather than leave their beloved
+Granada, pretended to become Christians. Having driven the
+Moors out of Spain, Ferdinand thought it would be desirable
+to get rid of the Jews also; and he commanded them either to
+be baptized or to quit Spain altogether. In order to prevent
+Jews or Mahometans who had been baptized, from ever returning
+to the practices of their former faith, Ferdinand and Isabella
+were persuaded to establish the Court of the Inquisition in Spain.
+The Inquisition was a Court of Inquiry, the members of which
+were charged by the Pope to examine all persons accused, or suspected
+of holding any opinions in religious matters, not agreeing
+entirely with the doctrines taught by the Church of Rome. They<span class="pagenum"><a name="Page_430" id="Page_430">[Pg 430]</a></span>
+had power to torture the accused, in order to force them to
+confessions, and to put to death all who continued to hold any
+opinions condemned by the Pope. So much was this dreadful
+tribunal feared by the people, that none ventured to withhold
+their nearest and dearest relations from the officers of the Inquisition,
+whose duty it was to arrest all persons, upon whom rested
+the slightest suspicion of what was called heresy. The unfortunate
+creatures thus dragged from their homes, were kept for a
+long time in the dungeons of the Inquisition, until they accused
+themselves and declared the cause of their imprisonment; for they
+were not told of what crimes they were accused, nor were their
+accusers ever brought face to face with them to witness against them,
+as justice would have demanded. Seldom did any, who were once
+consigned to the dungeons of the Inquisition, return to their
+families; and so well was this known that, when they were taken
+away by the officers, their friends and relations looked upon them
+as dead: nor did they dare to make any effort to save them, lest
+they should themselves be looked upon as accomplices in some
+unknown crime.</p>
+
+<p>When no shadow of proof could be brought against the
+wretched prisoners, they were discharged, with the loss of great
+part of their property, after suffering the most cruel tortures
+during a tedious and dreadful imprisonment. Many of those
+whom the Inquisitors (or Judges in this Court) chose to consider
+guilty, were secretly put to a cruel death, in the dungeons of the
+Inquisition. Sometimes a number of these so-called "heretics"
+were executed publicly, by being all burnt together with great
+pomp and ceremony, so as to make quite a show of their execution!</p>
+
+<p>This terrible show was called an "Auto-da-Fé," meaning a
+sacrifice offered up by faithful Christians to prove their devotion
+to God! It is dreadful to think of all the cruel and wicked
+things which have been done under pretence of religion, when
+true religion should fill our hearts with love to God, and love to
+man for His sake, and make us strive to subdue all our own evil
+passions and tempers.</p>
+
+<p>Sad too, to remember, that this cruel tribunal, under whose
+authority the most barbarous and wicked acts were committed
+through a long series of years, was established by Christian
+bishops, under the idea that they could thus please a God of
+love and mercy!</p><p><span class="pagenum"><a name="Page_431" id="Page_431">[Pg 431]</a></span></p>
+
+<p>It is necessary to mention the circumstances which led to the
+establishment of a tribunal, so opposed to the spirit of Christianity.</p>
+
+<p>The Popes, from being originally the Bishops of Rome, had
+gradually claimed and obtained influence and power over the
+Church in all Christian kingdoms; and they required that every
+member of these churches, should believe exactly whatever they
+and their Council declared to be right and true. The different
+orders of monks, who were established in every Christian country,
+supported the Pope's claims, and did all in their power to increase
+the power and authority of the Roman Pontiffs. Not content
+with spiritual power, the Popes, little by little, claimed the right
+to interfere in temporal affairs; so that, by degrees, the Pope
+claimed and exercised a kind of sovereign power over all Christian
+kings, and required them to obey him in temporal as well
+as spiritual matters. Such was the influence of the priests over
+an ignorant and superstitious people, that their kings would not
+have dared to deny the superior authority of the Pope, had they
+wished to do so; for the people were taught to believe, that the
+Roman Pontiff had power to draw down upon individuals and
+nations who had displeased him, the severest judgments, or visible
+signs of the displeasure of the Almighty God Himself.</p>
+
+<p>In England, the Pope's power never was so great as it became
+in Italy and other European countries.</p>
+
+<p>But though Christians in general, and the monks in particular,
+were ready to profess belief in whatever the Popes declared
+to be the truth, there arose from time to time men who, contrary
+to the Papal order, dared to search the Scriptures for themselves;
+and thus perceived clearly, that the Church of Rome had adopted
+many doctrines and practices which were, in fact, quite contrary
+to those taught by the Apostles, and given to them by the Lord
+Jesus Christ. Those who made such an important discovery,
+naturally told others of it; and thus there grew up in the Christian
+Church, a party who were opposed to the Pope's authority,
+both in spiritual and temporal matters.</p>
+
+<p>This was of course highly displeasing to the sovereign Pontiff;
+and, in order to check the spread of feelings and opinions which
+weakened the Papal power, the terrible Court of the Inquisition
+was established in Italy, by Pope Gregory the Ninth, in the year
+1233&mdash;that is, towards the middle of the thirteenth century. It
+became the constant endeavour of all future Pontiffs, to persuade<span class="pagenum"><a name="Page_432" id="Page_432">[Pg 432]</a></span>
+the various sovereigns of Europe, to introduce this iniquitous
+tribunal into their dominions.</p>
+
+<p>But, although Gregory the Ninth may be said to have established
+the Inquisition as a permanent tribunal, it was not altogether
+a new institution; for, at the close of the twelfth century,
+the same desire to check the growth of feelings opposed to Papal
+power, led Innocent the Third, in the year 1198, to nominate
+Inquisitorial Courts, to examine all persons accused of heresy.
+From this beginning, sprang the Court of Inquisition, established
+by Gregory <span class="smcap">a.d.</span> 1233.</p>
+
+<p>Innocent the Third is well known in English history, as the
+Pope to whom King John gave up his kingdom, to be returned
+to him as a Papal fief. He is also remarkable for the encouragement
+given to the cruel persecution of the Albigenses in the south
+of France, and of the Waldenses in the valleys of Piedmont.</p>
+
+<p>The Albigenses were a body of men living about Toulouse
+and Albigeois, in Languedoc, who distinguished themselves by
+their opposition to the doctrines and ceremonies of the Church
+of Rome. Their name appears to have been given them, either
+because a great number of them resided in the diocese of Albi, or
+because they were condemned as heretics by a council held in
+that town. The Albigenses became so powerful, that Pope Innocent
+the Third sent a legate into their country; but, as that step
+produced no good effect, he stirred up against them Philip the
+Second, King of France, who, being joined by other princes,
+carried on a regular crusade against these unfortunate people.
+They were at first supported by Raimond, Count of Toulouse;
+but when the King of France made war upon them, he deserted
+them, and made his submission to the Pope; but, soon afterwards,
+finding himself plundered by the Crusaders, he declared
+war against them. He was, however, defeated and slain at the
+siege of Toulouse; and the consequence was, that the city surrendered
+to the Crusaders, who also conquered the greater part
+of Languedoc and Provence.</p>
+
+<p>His son, also called Raimond, who succeeded him, published
+a declaration against the Albigenses, <span class="smcap">a.d.</span> 1253; and agreed with
+the Pope and the King of France, to set up the Inquisition in his
+territories. From this time the Albigenses gradually decreased
+in number, until, in the sixteenth century, the remnant had
+become so intermingled with the Vaudois, that all are known by
+the latter name.</p><p><span class="pagenum"><a name="Page_433" id="Page_433">[Pg 433]</a></span></p>
+
+<p>The Waldenses took their name from Peter Waldo, who was
+a rich merchant of Lyons, in the latter part of the twelfth century.
+Waldo, being extremely anxious for the increase of Christian
+knowledge and piety, employed a priest, in the year 1160, to
+translate from the Latin into French, the four Gospels and some
+other parts of Scripture. When this was done, Waldo found that
+there was no authority in Scripture, for many of the doctrines
+and practices taught by the Church over which the Pope presided;
+in fact, that they were quite contrary to the Word of God.
+In consequence, he gave up his mercantile profession, distributed
+his riches among the poor, and devoted himself, as a public
+teacher, to spread a knowledge of Scriptural truth. His success
+was great. His followers took their name of Waldenses from
+him; and they were also called "The poor men of Lyons."</p>
+
+<p>The Archbishop of Lyons, and other rulers of the Church in
+those parts, opposed Waldo vigorously, but with little effect; for
+the simplicity and beauty of his doctrines, and the pious and
+blameless lives led by him and his followers, caused a daily
+increase of their numbers. Being driven out of Lyons, they
+spread over Dauphiné, Provence, and the valleys of Piedmont.</p>
+
+<p>The merciless persecution carried on against these innocent
+people, by Philip the Second and Innocent the Third, failed to
+destroy them utterly, although the king is said to have destroyed
+the country seats of 300 gentlemen in the attempt. Amongst
+those who distinguished themselves most in this barbarous persecution,
+was Simon de Montfort, whose son, bearing the same
+name, retired to England, and became a favourite of Henry the
+Third, who created him Earl of Leicester. After one quarrel
+and reconciliation with his sovereign, Leicester put himself at
+the head of the English barons who rebelled successfully against
+Henry the Third; but in the battle of Evesham, when the royal
+forces were led by Prince Edward, the Earl was defeated and
+slain.</p>
+
+<p>In spite of the united efforts of the Pope, the King of France,
+and of the Count Simon de Montfort, the Waldenses continued
+to exist, and were in later times known as the Vaudois.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_434" id="Page_434">[Pg 434]</a></span></p>
+
+<h2><a name="Chapter_XIII_TREATMENT_OF_THE_JEWS_BY" id="Chapter_XIII_TREATMENT_OF_THE_JEWS_BY"></a><span class="smcap">Chapter XIII.</span>&mdash;TREATMENT OF THE JEWS BY
+FERDINAND.</h2>
+
+<p class="noindent"><span class="smcap">The</span> Monks took such an active part in the persecution of the
+Jews, that it may be well to give some account of the "Religious
+Orders," as they are called; all of which hated the Hebrew race,
+and would gladly have seen it extirpated.</p>
+
+<p>Very soon after the establishment of the Christian religion,
+there were men who wished to devote their hearts and lives to
+the service of God, and thought they could better do this by giving
+up all the pleasures and business of ordinary life. It became the
+practice for such to leave their families and live together in
+houses, thence called Religious Houses, under the direction and
+authority of some priest. Here they spent their time in devotion,
+and in doing good to their fellow creatures: the services in the
+churches were performed by them; they undertook the education
+of the young; books were prepared by them, for in those days
+there were no books except such as were written by hand; and
+to them the sick and poor applied for relief, which was never
+denied.</p>
+
+<p>Those who became inmates of such houses, were not bound
+to remain in them; but as long as they did so, they were bound
+to obey the orders of the ruling priest.</p>
+
+<p>But before long, a change took place: these religious houses
+took the name of Monastery, Abbey, Priory, or Convent. Those
+who entered these houses, took a solemn oath to remain in them
+until their death, and to be in all things obedient to the priests,
+who, under the appellation of Abbots or Priors, ruled over these
+establishments, whilst they themselves were completely subject
+to the Pope. As the gifts of money and lands bestowed upon
+these religious houses, gave them power and influence, those who
+ruled over them became ambitious, and desired to have a share
+in the government of kingdoms: in this they gradually succeeded
+by persuading kings and princes, that by following their advice
+in all things, they would please the Lord God, and ensure his
+favour.</p>
+
+<p>As time went on, the heads of the abbeys, monasteries,
+priories, and convents, became more and more powerful, in the
+various kingdoms where they were established. The inmates of
+these various houses belonged to different classes or "orders";<span class="pagenum"><a name="Page_435" id="Page_435">[Pg 435]</a></span>
+the chief of which, were the Benedictines, Dominicans, and
+Franciscans.</p>
+
+<p>St. Benedict, the founder of the first religious order in Europe,
+was born at Spoleto, in Italy, <span class="smcap">a.d.</span> 480. At the age of fourteen,
+he retired to a cavern, where the fame of his pious austerities
+brought him numerous followers. He afterwards founded the
+monastery of Monte Casino, near Naples, and thus established
+the Order of St. Benedict, or the Benedictines. The oath taken
+by all who entered this order, bound them never to marry, nor
+to quit their convent; to practise the strictest self-denial in every
+matter; to speak but little to the other members of the community;
+to give up all intercourse with the world; and to place
+their minds and bodies at the absolute disposal of their superior;
+so as not only to do at once whatever he bid them do, but to hold
+no opinions contrary to his. The Pope or Bishop of Rome, naturally
+looked with especial favour upon this order of monks; because
+being pledged to implicit obedience, they formed a sort of army,
+ready to do anything to increase the power of the priesthood and
+the Pope. The Benedictine Order was introduced into England
+by Dunstan, when he became superior of Glastonbury Abbey, in
+the tenth century.</p>
+
+<p>The founder of the Dominican Order, was a man named
+Dominic, born at Calahorra, in Old Castile, <span class="smcap">a.d.</span> 1170. He was
+employed by Pope Innocent the Third to convert the Albigenses;
+but failing in his endeavours, he joined in the horrible persecution
+carried on against them; and for his zeal in the cause, he was,
+after his death, <span class="smcap">a.d.</span> 1221, canonized, (that is, ordered to be called
+a saint) by the Pope.</p>
+
+<p>The founder of the Franciscan Order was born at Assisi, in
+a part of Italy called Umbria, <span class="smcap">a.d.</span> 1182; and was after his death
+canonized, and called St. Francis d'Assisi. He was the son of a
+merchant, and had in his youth led a wild and dissipated life:
+but on recovering from a dangerous illness, he became enthusiastically
+devout; retired into solitude; and underwent every species
+of penance and mortification; so that his family thought he had
+gone mad. He gave up all claim to his father's property, and
+took a vow of poverty. Being looked upon as a saint, many
+joined him, and he drew up rules for them to observe; and these
+rules being approved of by Pope Innocent the Third, the order
+of Franciscan Friars was established, and its members increased
+rapidly. St. Francis d'Assisi was, as well as St. Dominic, a zealous<span class="pagenum"><a name="Page_436" id="Page_436">[Pg 436]</a></span>
+persecutor of the Albigenses and Waldenses. St. Francis made
+an unsuccessful attempt to convert the Sultan, or sovereign of
+Turkey, and then returned to Assisi, where he died, <span class="smcap">a.d.</span> 1226:
+he was canonized four years later, by Gregory the Ninth.</p>
+
+<p>It has been said, that the members of the Dominican
+and Franciscan Orders were called friars, instead of monks.
+The difference between the two classes was, that the friars
+rejected the possession of all worldly wealth, and depended
+entirely for their subsistence upon what they could collect from
+the pious, in their wanderings about the country. On this
+account, they were also called "Mendicants," that is, "beggars."
+There were four orders of these Mendicant Friars: the Dominicans,
+or Black Friars; the Franciscans, or Grey Friars, sometimes
+called "Frères Mineurs" (Lesser Friars), or Minorites; the
+Augustines, or Mendicants, properly so called; and the Carmelites,
+who claimed their origin from the prophet Elijah.</p>
+
+<p>Before we leave this subject, we must mention that there were
+also religious houses, called nunneries and convents, for females:
+the inmates were called nuns, and there were various orders of
+them, distinguished from each other by some differences in their
+rules and discipline.</p>
+
+<p>But all monks, friars and nuns were bound by their vows
+never to marry, nor leave their retirement; and to be in all things
+obedient to their superior.</p>
+
+<p>When the Court of Inquisition was set up in Spain, it was
+directed to pay particular attention to the conduct of the Jews,
+as the clergy had found out that their change of religion was
+generally only a pretence; and therefore the Pope exhorted all
+Christian princes to bring them to punishment.</p>
+
+<p>Great numbers of the Jews, terrified at the fate which awaited
+them, gave up the observance of their own rites and ceremonies,
+and submitted to any penance or punishment appointed by the
+clergy: but many of these unhappy creatures were put to death,
+even after they had confessed Jesus Christ to be the Messiah:
+others were imprisoned for a long time, and when set at liberty,
+were obliged to wear two red crosses on their upper garment,
+which was considered as an acknowledgment that they deserved
+to be burnt. Property was, of course, seized; and besides their
+persecution by the Inquisition, the populace oppressed and
+ill-used them, so that their condition was as miserable as possible.
+The sufferings of the Jews whom Ferdinand drove out of Spain,<span class="pagenum"><a name="Page_437" id="Page_437">[Pg 437]</a></span>
+were most extraordinary. The greater part embarked on board
+ships, some of which, from being too heavily laden, sunk, and all
+on board were drowned; some of the ships are said to have been
+burnt; some were wrecked on foreign shores, where the miserable
+passengers died of want. The master of one ship determined
+to murder all his passengers, in order, as he said, to avenge the
+death of Christ, whom their ancestors had crucified: the Jews, aware
+of his design, reminded this bad man, that one doctrine of Christianity
+was, that Christ desired the salvation, and not the death of
+sinners; but the master, instead of feeling how little his conduct
+was like what a Christian's ought to be, caused the Jews to be
+stripped, and landed on the coast of Africa, where he left them.
+Some of these poor creatures were destroyed by wild beasts; some
+died of hunger; but some were saved by the master of another
+vessel. Some of the Jews, on leaving Spain, sailed direct to the
+city of Fez, in Africa; but the inhabitants cruelly refused to admit
+them into the city, and they, too, died of want. Another party
+sailed to Genoa, which was at that time suffering from a scarcity
+of food, so that provisions were very dear: the inhabitants, seeing
+the miserable condition of the Jews, who had no money to buy
+food, met them with a cross in one hand and in the other bread,
+which they refused to give to any one who would not first worship
+the cross. Many who had hitherto resisted all temptation to
+conform to Christian worship, could hold out no longer, and did
+what was required of them.</p>
+
+<p>The way in which Ferdinand had treated the Jews, was
+greatly blamed; and many nations expressed their astonishment,
+that the king should have so little regard to his own interest, as
+to banish a people, whose skill in money matters was so useful
+to the country. This very skill enabled the Jews to disappoint
+the avarice of the king; for they had managed to send the greater
+part of their wealth safely out of the country, and consequently
+Ferdinand got much less money from them than he had expected.</p>
+
+<p>Meantime his subjects felt the loss of Moors and Jews, and
+the nobles complained that their towns were deserted and ruined.</p>
+
+<p>Many of the Jews on leaving Spain, went into Portugal,
+where their brethren had done good service to the king, by
+bringing him accounts of the coasts of the Red Sea; and also
+by helping his subjects to discover the way of reaching India, by
+sailing round the southern point of Africa.</p>
+
+<p>But notwithstanding the services of the Jews already in<span class="pagenum"><a name="Page_438" id="Page_438">[Pg 438]</a></span>
+Portugal, the king only allowed the fugitives from Spain to enter
+his dominions, on condition of their paying a sum of gold, with
+an understanding, that on a certain day fixed, they must either
+leave Portugal again, or be sold as slaves: on his part, the king
+promised to provide ships to take them wherever they wished to go.</p>
+
+<p>When the time came, the king really wished to keep his
+promise; but his orders were not obeyed, and the Jews who were
+about to sail, were so barbarously used by the seamen, that
+they chose rather to be sold as slaves than to put themselves into
+the power of such ruffians.</p>
+
+<p>The next king of Portugal had pity on the Jews, and set them
+free from slavery; but afterwards, in order to gain favour with
+Ferdinand and Isabella, he ordered the Israelites to leave the
+kingdom on a certain day, after which, all who remained would
+be again treated as slaves. But the king did not like the idea
+of expelling such a number of skilful and industrious people, and
+he determined at least to keep all the children under fourteen
+years of age, and have them baptized and brought up as Christians.
+When, therefore, the time of departure drew near, he
+forbade the Jews to embark from any port except Lisbon; and
+when they came to that city, the king's officers seized their
+children, and dragged them away from their parents. We may
+imagine what a dreadful scene this was! Many, in despair, rather
+than give their children up, killed them and then put an end to
+their own lives. Besides this, the king contrived to delay their
+embarkation so much, that the day fixed passed away before they
+had sailed, and consequently they became slaves. In utter
+despair, these poor creatures now agreed to become Christians, in
+order to recover their liberty, and their children. But such
+Christianity could only be a pretence; and their enemies,
+suspecting this, watched them narrowly. The least sign of their
+observing any of the rites and ceremonies of the Jewish religion,
+or of their preferring the Law of Moses to the Gospel, exposed
+them to the horrible cruelties of the Inquisition. Shame upon
+Christians, who could thus treat their fellow creatures! and
+instead of trying to win them over by Christian love, could thus
+render the very name of Christian more and more hateful
+to them.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_439" id="Page_439">[Pg 439]</a></span></p>
+
+<h2><a name="Chapter_XIV_SEPARATION_IN_THE_CHURCH" id="Chapter_XIV_SEPARATION_IN_THE_CHURCH"></a><span class="smcap">Chapter XIV.</span>&mdash;SEPARATION IN THE CHURCH.</h2>
+
+<p class="noindent"><span class="smcap">The</span> events which have been noticed in Spain and Portugal,
+extended well into the sixteenth century, and thus belong to
+modern history; for the fifteenth is the last of the ten centuries
+known in history as "the Middle Ages," during which, as we
+have seen, the sufferings of the Jews were very terrible. It is
+impossible here to give a particular account of this persecuted
+race in all countries, during the centuries that have since elapsed.</p>
+
+<p>In the sixteenth century took place that important movement
+in the Christian church, spoken of in history as "the Reformation."</p>
+
+<p>In speaking of the Inquisition, allusion has been made to the
+feelings of mistrust and opposition, which had arisen in regard to
+the Pope, and the Church of which he claimed to be the head.</p>
+
+<p>By the beginning of the eleventh century, the Papal power,
+or power of the Popes, was far greater than that of any sovereign;
+and kings were obliged to acknowledge and submit to it, because
+in case of any dispute, their subjects would probably have obeyed
+the Pope rather than their own sovereigns. Nor was this extraordinary,
+since the people were led by the priests to believe, that
+they could not possibly be saved, unless they obeyed the Pope in
+everything; and that on the other hand, he could forgive their
+sins, and ensure their salvation. Thus was the Pope put almost
+into the place of God.</p>
+
+<p>This naturally produced evil consequences, and for more than
+two centuries the corruptions of the Church of Rome went on
+increasing: the real doctrines and truths of the Gospel were more
+and more forgotten, and its precepts disobeyed; so that wickedness
+seemed everywhere triumphant. Such a sad state of things
+led many to think, that as the Pope and his clergy were not
+teaching the truth as contained in the Scripture, some reform
+was greatly needed. This feeling once roused, spread rapidly;
+and in the beginning of the sixteenth century, it was strengthened
+and confirmed by the preaching of a German, called Martin
+Luther. Luther was born in <span class="smcap">a.d.</span> 1483, at Eisleben, in Lower
+Saxony: wishing to devote himself to a religious life, he entered
+a monastery of Augustines. His fondness for learning caused
+him to be appointed as a teacher in the new University of Wittem<span class="pagenum"><a name="Page_440" id="Page_440">[Pg 440]</a></span>berg:
+but his studies soon taught him that the church to which
+he belonged, had departed very far from Gospel truth and practice;
+and a journey to Rome showed him so much that was wrong
+in the lives and conduct of her clergy, as quite to destroy all his
+reverence for the Pope. His own mind being thus made up,
+Luther boldly declared his convictions; and taught that all who
+wished to be saved by Jesus Christ, must make a great change in
+their religious opinions and practice; and instead of blindly
+obeying the Church of Rome, must strive to worship God as the
+Apostles and early Christians had done; for this purpose he
+urged every individual to read and study the Holy Scriptures,
+which the Pope did not permit any member of his Church to
+do. People of all ranks listened to Luther's words; and many
+determined no longer to submit to the Pope's dictation, but to
+purify the Church, by extirpating the errors which had one after
+another crept into her doctrines and practice, so as to restore her
+to her original condition of a scriptural Church.</p>
+
+<p>Whole nations now shook off the authority of the Pope, and
+became separate branches of the One Catholic or Universal Church
+established by the Apostles, and of which Jesus Christ is the true
+and only head. In <span class="smcap">a.d.</span> 1517, when Henry the Eighth was King
+of England, such a branch was established in our own country,
+and called "the Church of England"; whilst to that branch
+over which the Pope still rules, we give the name of "the Church
+of Rome."</p>
+
+<p>All the works of man are liable to error, and in this great
+separation from the Church of Rome, some mistakes were probably
+made; nor were all who advocated the changes actuated
+by holy and religious motives. But whatever mistakes may have
+been made, we find in the teaching of the Church of England
+the way of salvation. All of us who have been baptized into this
+Church, must ever remember with thankfulness that we belong to
+a Church which bids us take the Holy Scripture as our rule of life.
+As members of such a Church, let us always strive to act up
+to our baptismal vows, carefully studying all the articles of
+the Christian faith, that we may hold them fast; and that our
+faith may be firm and lively: let us renounce the world, the
+flesh, and the devil, constantly striving against sin in every form,
+so that we may truly keep the commandments and precepts
+of God: loving Him with all our hearts, and our neighbour as
+ourselves, for His sake. If we are thus true and worthy members<span class="pagenum"><a name="Page_441" id="Page_441">[Pg 441]</a></span>
+of the Church Militant upon earth, we shall, through the atonement
+and mediation of Jesus Christ, be hereafter received into
+His Church triumphant in Heaven.</p>
+
+<p>Before we go on, it will be well to say a few words as to the
+word "Protestant," often applied both to Churches and individuals
+who have separated from the Church of Rome. To "protest,"
+means to "object to," to "declare against." "Protestant,"
+therefore, only means one who objects to anything, or declares
+against it; and so the word came to be applied to those, who so
+objected to the errors and false doctrines of the Church of Rome
+(which claimed for itself alone the title of Catholic), as to separate
+from it, and establish a reformed branch. In <i>this</i> sense the
+Church of England may be called <i>Protestant</i>; but we must never
+give up our claim of being a true and pure branch of the Holy
+Catholic and Apostolic Church, of which Jesus Christ is the Head.</p>
+
+<p>The separation from the Church of Rome was not effected in
+any country without great struggles; many battles were fought, and
+many crimes committed, under pretence of religion, on both sides.</p>
+
+<p>Luther died in 1546, having lived to see the doctrines he had
+taught, too firmly established ever to be overthrown by the opposition
+of the Pope and his supporters, who made great efforts to
+bring all men back to the Church of Rome.</p>
+
+<p>Mary, the daughter of Henry the Eighth, who became Queen
+of England on the death of her brother Edward the Sixth, <span class="smcap">a.d.</span>
+1553, tried hard to make her subjects submit again to the Church
+of Rome, and many were burnt to death for refusing to do so.</p>
+
+<p>Elizabeth, who succeeded her sister Mary in 1558, was zealous
+for the doctrines opposed to the Papal teaching; and in her time
+the Church of England was firmly established in this country,
+though many Englishmen have never joined it, and continue to
+this day to be Roman Catholics, as we call those who belong to
+the Church of Rome, to distinguish them from those who have
+renounced her errors; for we all claim to be Catholics, as members
+of the Catholic or Universal Church of Christ. Many, too, in our
+own times have unhappily forsaken the Church of their forefathers,
+and joined that of Rome. Let us watch and pray, that we fall
+not into such grievous error.</p>
+
+<p>The Reformation relieved the Jews from much active persecution,
+but, on the other hand, Luther declared, that no Christian
+might even employ a Jewish physician; for as the whole race lay
+under the curse of God, they ought not to cure those who were the<span class="pagenum"><a name="Page_442" id="Page_442">[Pg 442]</a></span>
+children of God: the Jews naturally detested Luther, by whose
+advice many Christian princes in Germany, refused to receive
+them into their dominions. The chief persecution against the
+Israelites in Europe during this century, arose from their
+being falsely accused of causing a fire that did great damage in
+Bohemia. In Persia they suffered much from one of the kings,
+who was resolved to make them embrace the Mahometan faith.</p>
+
+<p>The Jews at this time, seem to have enjoyed more peace in
+Egypt, Abyssinia, and other parts of Africa, than in any other
+countries in the world. They became numerous, wealthy, and
+powerful at Cairo, and also in Morocco, from whence one of
+them was sent as ambassador to the united provinces of Holland,
+in the beginning of the seventeenth century. Although the King
+of Portugal had banished the Jews from his European dominions,
+he allowed them to settle at Goa and other places, which then
+belonged to him in the East Indies: but, unfortunately, after
+some years, these Jews allowed themselves to be deceived by a
+pretended Messiah. The news spread to Portugal where some
+of the Israelites, who had become Christians, showed such joy at
+the intelligence, as to make it clear that they still clung to their
+old faith, and were Christians only in name. The Inquisition,
+therefore, interfered, and all Jews living in such parts of the East
+as were subject to the King of Portugal, were forced either to
+become Christians, or to leave the country.</p>
+
+<p>The Jews had now been shut out of England for about 350
+years; but when, after the murder of king Charles the First,
+Cromwell became ruler under the name of Protector, <span class="smcap">a.d.</span> 1654,
+he, seeing the benefit which Holland had gained by allowing this
+persecuted race to settle in that country, was anxious to bring
+their industry and their riches back into Great Britain. At his
+request, the Parliament allowed Manasses Ben Israel, who was
+greatly looked up to by the whole Jewish people, to come to
+England, to beg permission for his countrymen to return: but
+the idea was so displeasing to the people in general, and was so
+strongly opposed by some persons of ability and learning, that
+Cromwell was unwillingly obliged to dismiss Manasses, without
+giving him any positive answer. Some of his countrymen, however,
+did venture into England, where they were left in peace,
+and allowed to reside together in a certain part of London: but
+no laws were made for their protection, though they were ready
+to pay large sums for any such marks of favour.</p><p><span class="pagenum"><a name="Page_443" id="Page_443">[Pg 443]</a></span></p>
+
+<p>Unfortunately for Cromwell's project of re-establishing the
+Jews in England, a deputation arrived from the Asiatic Jews, for
+the purpose of making out that Cromwell was the Messiah. This
+made the Protector very angry; and when the object of these
+Jews became known, it excited so much indignation throughout the
+country, that they were obliged to leave the kingdom in all haste.
+This incident greatly increased the feelings of prejudice and dislike,
+with which the children of Israel were regarded. When
+Charles the Second was restored to the English throne, <span class="smcap">a.d.</span> 1660,
+he, being greatly in want of money, sold to the Jews permission
+to settle in England, and their numbers increased greatly in consequence.</p>
+
+<p>James the Second, who in 1685 succeeded his brother Charles,
+also favoured the Jews; and during this seventeenth century,
+they also regained a footing in France, from whence they had
+been finally banished in 1394, though, as has been said, some
+Jews were always to be found in different parts of that kingdom.
+The first place in which they were now permitted to reside and
+carry on trade, was Bordeaux; they were also allowed to buy
+estates in France.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XV_SEVENTEENTH_AND_EIGHTEENTH" id="Chapter_XV_SEVENTEENTH_AND_EIGHTEENTH"></a><span class="smcap">Chapter XV.</span>&mdash;SEVENTEENTH AND EIGHTEENTH
+CENTURIES.</h2>
+
+<p class="noindent"><span class="smcap">The</span> most curious event connected with the Jews in the seventeenth
+century is the history of the impostor, Zabathai Tzevi, who was
+born in Syria, of poor Jewish parents; and being gifted with
+wonderful talents and great powers of learning, was enabled to
+take advantage of the ignorance and credulity of his countrymen.
+Towards the close of the century, there was a general idea
+amongst the Jews, that some wonderful event was about to take
+place, and all sorts of strange tales were told, and believed:
+amongst others, it was related that a ship had reached the coast
+of Scotland, filled with sailors who could speak nothing but the
+Hebrew language; that the sails of this ship were made of the
+most beautiful silk; and that upon them were embroidered
+the words, "The Twelve Tribes of Israel." Tzevi immediately
+took advantage of so favourable an opportunity, proclaimed
+himself to be the Messiah, and promised the Jews a glorious<span class="pagenum"><a name="Page_444" id="Page_444">[Pg 444]</a></span>
+kingdom, in which they should enjoy peace and prosperity. He
+pretended to work miracles, and reproached some of his followers
+with wilful blindness, because they would not own that they had
+seen him rise up into the air! The multitude believed in Tzevi,
+but many of the better instructed and more intelligent Jews
+condemned him as an impostor, and would gladly have put him
+to death, could they have done so. After visiting Greece and
+Alexandria, Tzevi went to Gaza, where he persuaded a celebrated
+Jew, named Nathan Levi, to act as his forerunner. Tzevi and Levi
+then went to Jerusalem, and actually named a time when the
+Jews should recover their kingdom by the conquest of the Sultan,
+who then held it in subjection.</p>
+
+<p>Some of the more sensible among the Jews, saw that such
+folly could lead only to their own destruction, and therefore they
+condemned Tzevi and his forerunner, to be put to death as
+impostors; but they went off to Constantinople: the Jews there
+had, however, been warned not to listen to them, and they
+therefore proceeded to Smyrna.</p>
+
+<p>Here Tzevi received presents from the Jews of many countries;
+and although the Jewish Council at Smyrna condemned him as
+an impostor, his party was too numerous and powerful for any
+active steps to be taken against him. At length Tzevi having,
+as he said, received the command of God to do so, went again to
+Constantinople, where, by the Sultan's orders, he was seized
+and cast into prison; but this event did not in any way shake the
+faith of his followers, who firmly believed that it was not in
+the Sultan's power to put him to death.</p>
+
+<p>When he was questioned by the Sultan's ministers, Tzevi
+declared that he had only called himself the Messiah, because his
+nation had forced him to do so: his life was therefore spared,
+and although he was kept in prison, all who chose were allowed
+to visit him. He remained a prisoner for some months, visited
+by the infatuated Jews from all parts, who still persisted in
+looking upon him as the Messiah; but as the Turks made all
+these Jews pay for the privilege of visiting Tzevi, they did not
+interfere with the attentions and honours paid to him. In
+the height of his fame he was visited by a learned Jew from
+Poland, who wanted to be admitted in some manner to share his
+honours: this, Tzevi was by no means inclined to allow, and the
+two men quarrelled. In revenge, the Polish Jew told the Sultan
+that Tzevi was a dangerous impostor, who was plotting to over<span class="pagenum"><a name="Page_445" id="Page_445">[Pg 445]</a></span>throw
+the Turkish dominion: upon this, the Sultan ordered that
+he should be set up as a mark for his archers to aim at, and
+that if he escaped unwounded, it would be a proof that he was
+not an impostor. Tzevi naturally had no mind to submit to such
+a trial of his truth, and therefore he at once confessed himself to be
+an impostor; and when he found that this was not now enough
+to save his life, he became a Mahometan, declaring that he had
+long wished to do so. This step filled his followers with grief
+and horror.</p>
+
+<p>Tzevi lived for many years at Constantinople, and became
+a learned and zealous Mahometan: he still declared himself to be
+the appointed deliverer of the Jews, but told them that he should
+not be able to prevail with the Almighty to restore them as
+a nation to the Holy Land, until they gave up the Law of Moses
+and followed that of Mahomet, as he had done. Multitudes did
+actually, in consequence, go to Constantinople, and there declare
+themselves to be followers of the false prophet Mahomet. By
+this means, Tzevi hoped to keep his influence over the Jews,
+and at the same time remain in favour with the Turks; but
+all his impiety and wickedness soon met with just punishment,
+for, for some cause or other, he was beheaded by order of the
+Sultan.</p>
+
+<p>During the eighteenth century, the condition of the Jews
+improved greatly throughout Europe. No more dreadful persecutions
+took place; and though the prejudices of the people
+often led them to treat the Jews with contempt and ridicule, and
+to annoy them in many ways, still the laws of the different
+countries in which they lived, did more or less, protect the Hebrew
+race from real injuries and violence. In the middle of the
+eighteenth century there were nine synagogues in Rome, and
+also an academy for the instruction of youth: the Jews in this
+city seem to have exercised some authority over their brethren in
+other parts of Italy, who consulted them upon all important
+matters, and paid great respect to their advice. There are now
+great numbers of Jews in Rome, who are all obliged to dwell
+together in one part of the city, called the Ghetto.</p>
+
+<p>The King of Naples, in the eighteenth century, granted such
+great privileges to the Jews, as to make the Roman Catholics
+very uneasy; but in spite of the remonstrances of the clergy, he
+persevered in this course, until the Jews, by their ill conduct,
+forced him to make a change.</p><p><span class="pagenum"><a name="Page_446" id="Page_446">[Pg 446]</a></span></p>
+
+<p>In Spain and Portugal during this century, there were a great
+many Jews who, according to the permission granted them by the
+Talmud, <i>pretended</i> to be Christians, and as such, filled various
+offices in the state, and even performed the functions of priests
+in the Roman Catholic Church. Outwardly they were zealous
+Roman Catholics; inwardly they were Jews: so that it has been
+said, that whenever a house was more than usually furnished
+with crucifixes, images of the Virgin and of the Saints, relics
+and lamps, the inhabitants were sure to be Israelites in heart.
+By pretending great zeal for the Christian religion which they
+detested, these dissemblers generally escaped detection; though
+from time to time some of them did fall into the hands of the
+Inquisition.</p>
+
+<p>Jews can now live openly and unmolested in Spain and
+Portugal: they claim to be descended from the tribe of Judah,
+and declare that many of their ancestors went into those countries,
+at the time of the captivity, more than two thousand years ago!
+For these reasons, the Spanish and Portuguese Jews think themselves
+superior to those in other countries, and will not allow of
+marriages with them. The daughter of a Portuguese Jew having
+married a Jew of Berlin, the parents of the bride put on
+mourning for her as if she had been dead, which she was to them,
+as they never would see or hear of her again: they renounced her
+for ever.</p>
+
+<p>After the revolution in France towards the end of the
+eighteenth century, when the king Louis the Sixteenth was
+murdered, the Jews were allowed all the privileges of citizens,
+on condition of taking an oath of obedience to the Government
+of the country. Their numbers then increased amazingly in
+France.</p>
+
+<p>In Germany also, during this century, the Jews gained many
+privileges from the Emperors. In short, the children of Israel
+were now everywhere protected by the laws, though they were
+still often robbed of their property, ridiculed and scoffed at, and
+employed in the lowest work.</p>
+
+<p>At Frankfort, as in Rome, the Jews rich and poor, are all
+obliged to live in one quarter of the town: this consists of a long
+street, with high walls at the backs of the houses, to separate
+them from those parts in which the Christians dwell.</p>
+
+<p>Zealous Christians have often formed plans for the conversion
+of the Jews; not, as formerly, by violence, but in a manner more<span class="pagenum"><a name="Page_447" id="Page_447">[Pg 447]</a></span>
+suitable to the spirit of the Gospel; that is, by endeavouring to
+convince them that Jesus Christ was indeed the Messiah prophesied
+of in the Holy Scriptures, and that they must look for no other,
+until in the end of the world He shall come again in glory, to
+judge both the quick and the dead. These efforts have met with
+some little success, but still there are an immense number of Jews.
+One of these converts to Christianity in the middle of the
+eighteenth century, was a young man named Moses Marcus,
+whose parents, rich Jews of London, had him carefully instructed
+in Hebrew and Chaldee, and in all the learning of their people.
+When he was old enough, he was sent from England to finish his
+education at Hamburg, and there became acquainted with some
+clergymen of what was called the Reformed Church,&mdash;that is,
+a branch of the Church which had given up many of the doctrines
+and practices of the Church of Rome. With these clergymen,
+Marcus frequently talked of the difference between the religion of
+the Christians and that of the Jews. By their advice he studied
+the Scriptures of the New Testament, and became thereby
+convinced that Jesus Christ was indeed the Messiah. Mean
+time the father of Marcus had been to India, and when he
+returned to England he sent for his son, then about twenty years
+old. On his arrival, the young man at once told his father of the
+change which had taken place in his religious feelings and
+opinions. His father received this intelligence with the greatest
+displeasure, and spared neither threats nor promises to induce
+the young man not to desert the synagogue. But the faith of
+Marcus had been strengthened by conversation with clergymen
+of the Church of England, and therefore, disregarding all
+threats and promises, he persevered, even at the risk of his
+life, and was baptized: soon afterwards, he published a work
+explaining his reasons for becoming a Christian; pointing out
+the fulfilment of prophecy in the person of Jesus Christ; and
+showing how many absurdities and contradictions were contained
+in the Talmud.</p>
+
+<hr class="chap" />
+
+<h2><a name="Chapter_XVI_CONCLUSION" id="Chapter_XVI_CONCLUSION"></a><span class="smcap">Chapter XVI.</span>&mdash;CONCLUSION.</h2>
+
+<p class="noindent"><span class="smcap">Of</span> late years many privileges have been granted to the Jews in
+England, and many societies have also been formed, for the purpose
+of trying to prove to them from their own Scriptures, that<span class="pagenum"><a name="Page_448" id="Page_448">[Pg 448]</a></span>
+the promised Messiah, <i>has</i> accomplished His work, and that the
+Christian religion should now take the place of the Jewish Dispensation,&mdash;that
+the two are but in fact, only two parts of one
+religion,&mdash;that the Jewish Dispensation, the Law, the Covenant
+of Works, was designed to prepare mankind for the Coming of
+the Messiah,&mdash;and that, as that event has taken place, we are
+now living under the Christian Dispensation, the Gospel, the
+Covenant of Grace. Some have believed; but many, alas!
+believe not, and still cling to their old faith.</p>
+
+<p>At the present time, no persecution is carried on against the
+Hebrew race, and Jews are to be found in all parts of the
+world, having free liberty to observe the rites and ceremonies of
+their own religion, as far as they can do so. Their manners and
+customs, and their mode of observing the ceremonies of their
+religion, differ in different countries; but all agree in denying
+that Jesus Christ was the Messiah.</p>
+
+<p>One thing we must remark about the higher class of Jews in
+the present day&mdash;they are very charitable, not to their own people
+only, but also to Christians, helping even to support Christian
+schools.</p>
+
+<p>It is said that there is in these days a growing feeling amongst
+the Jews, that the Messiah must have come unobserved by them.
+Let us pray, that through this feeling, they may be led to see and
+acknowledge, that Jesus of Nazareth is indeed that Messiah.
+Great efforts have been made, and are still being made, for the
+conversion of the Jews, but with little success at present. The
+time is not yet come for them to be brought into the fold, and
+made one flock with the Christians, under one Shepherd, Jesus
+Christ our Lord.</p>
+
+<p>But the time <i>will</i> come, when by some means or other, the
+Lord God Almighty will do this thing, for the Scriptures contain
+very many prophecies as to the restoration of the Children of
+Israel to the favour of God. The Scripture predictions of future
+happiness for the Jews, <i>will</i> as surely be fulfilled, as those <i>have
+been</i>, which foretold the miseries that have fallen upon the once
+chosen people of God.</p>
+
+<p>The whole history of this remarkable nation, the chosen
+people of God, warns us in a most forcible manner of the evil
+of sin, which made the Almighty at last cast off the people whom
+He had so loved, and whose sins He had so long borne with.
+Let us learn from this, that sin persisted in will bring destruction<span class="pagenum"><a name="Page_449" id="Page_449">[Pg 449]</a></span>
+upon any people; though, for the Lord Jesus Christ's sake, those
+who repent of it and forsake it, shall be forgiven.</p>
+
+<p>The history of the Jews gives also the clearest proofs of the
+truth of prophecy.</p>
+
+<p>To go no further than Moses, let us see how exactly his words
+have been accomplished in the sufferings of the Jews. His
+prophecies, fulfilled in part when the children of Israel and
+Judæa were carried into captivity, also describe most truly the
+circumstances of the Jews, since the destruction of Jerusalem by
+Titus, <span class="smcap">a.d.</span> 72, put a final end to their existence as a nation.</p>
+
+<p>Moses says, "And the Lord shall scatter thee among all
+people from one end of the earth even to the other." In the
+sketch which has been given of the Jews, we have read of them
+as being found in all parts of the known world.</p>
+
+<p>Again, their condition, as described by Moses, "Thou shalt
+only be oppressed and spoiled evermore," exactly agrees with all
+that has been said of them. We have seen that, in the East as
+well as in the West, they have been continually "oppressed"
+by the cruel laws and heavy taxes of the rulers of the various
+countries in which they sought refuge, as well as by the violence
+of the people, who have repeatedly "oppressed" them in every
+way, robbed them, "and spoiled" them of all their possessions.
+Again Moses says, "The Lord will make thy plagues wonderful,
+even great plagues, and of long continuance." No people have
+ever suffered so much as the Jews: their "plagues," or calamities,
+have indeed been wonderfully great, and of "long continuance,"
+carried on, as we have seen, with little intermission through
+1,700 years.</p>
+
+<p>Some of the calamities inflicted upon the Jews were especially
+foretold; for instance, "Thy sons and thy daughters shall be
+given unto another people"; and "Thou shalt be mad for the
+sight of thine eyes which thou shalt see." We have read that
+the children of the unhappy Jews were cruelly taken from them
+by force, and "given to another people," to be educated as
+Christians. Their despair on this and other occasions, when they
+saw that their children were likely to fall into the hands of their
+enemies, drove them to madness; and in their frenzy and despair,
+they often destroyed their families and themselves. They were
+indeed made "mad," by the sight which their eyes had seen.</p>
+
+<p>Again Moses tells them, "Thou shalt become an astonishment,
+a proverb and a by-word among all nations, whither the<span class="pagenum"><a name="Page_450" id="Page_450">[Pg 450]</a></span>
+Lord shall lead thee." The amazing sufferings of the Jews, and
+their existence through them; their obstinate attachment to their
+own religion; and the manner in which they have constantly
+believed in impostors declaring themselves to be the Messiah,&mdash;must
+ever be an "astonishment" to all who read their history:
+and, whether justly or unjustly, their avarice, usury, and hard-heartedness,
+<i>did</i> everywhere become a "proverb." Even now, if
+any person is peculiarly avaricious and miserly, it is not unusual
+to hear his neighbours say of him, "Oh, he is quite a Jew,"&mdash;meaning
+that he has those bad qualities ascribed to the children
+of Israel. In short, the name of Jew has been a "by-word," or
+term of reproach, signifying all that is bad; and the treatment
+of the poor creatures has been in accordance with such notions.
+Then again, rulers have forced them to wear marks on their
+clothes, and have made their condition as low and disgraceful
+as possible: the people have insulted and abused them, and
+treated them rather as brutes than as fellow creatures. Pagans,
+Mahometans, and, sad to say, Christians also, have alike persecuted
+them; making their very name a "proverb" and a
+"by-word," in every part of the world whither they have been
+scattered.</p>
+
+<p>That any Jews should be left, after all that this persecuted
+race has gone through, must ever appear truly wonderful. They
+have, as we have read, been massacred by thousands, and exposed
+to privations and sufferings, which might have blotted out their
+name from the face of the earth; yet they still exist. Let us
+once more refer to Moses, for the reason of this wonderful
+circumstance. "And yet ... when they be in the land of their
+enemies, I will not cast them away, neither will I abhor them,
+to destroy them utterly, and to break my covenant with them:
+for I am the Lord their God."</p>
+
+<p>These words, and these only, explain <i>why</i> their unprecedented
+sufferings have, contrary to all human expectation,
+failed to "<i>destroy</i>" the Jews "<i>utterly</i>."</p>
+
+<p>The prophet Jeremiah also, in regard to the Jews, says,
+"I am with thee, saith the Lord, to save thee; though I make
+a full end of all the nations whither I have scattered thee, yet I
+will not make a full end of thee." Since the Jews were first
+scattered amongst all nations, great changes have taken place
+amongst the kingdoms of the earth; old empires have been
+utterly destroyed, and new ones have risen in their place; a "full<span class="pagenum"><a name="Page_451" id="Page_451">[Pg 451]</a></span>
+end" has been made to many of the Eastern nations, amongst
+whom the Jews were scattered; most, if not all, the nations of
+Europe have changed their masters, and become, as it were, new
+nations: but amidst all these changes, the race of Israel has
+ever remained a distinct people, a nation without a country, "a
+homeless race," clinging to the religion, laws, and customs of their
+forefathers.</p>
+
+<p>Many prophecies there are, pointing to great blessings still to
+come upon the Jews; and, as has been already said, they <i>will</i>
+come as surely as the miseries foretold, have done: <i>how</i> and <i>when</i>
+these things will be, it is not for us to know, until the Lord shall
+perform his work of mercy, and take His chosen people again
+into favour.</p>
+
+<p>Mean time the exact fulfilment of prophecy, as shown by their
+history, has ever been regarded as one of the strongest proofs of
+the truth of the Christian religion: thus through the dispensation
+of the Almighty, the Jews have been made the means of strengthening
+the faith of others in those blessed Gospel truths, which
+unhappily for themselves, they still refuse to believe.</p>
+
+<p>It only remains for us to pray for the conversion and
+salvation of the Jews; and to ask God to pour out upon us
+the help of the Holy Spirit, that we may so truly believe all the
+articles of the Christian faith, as to practise the duties which
+the Gospel sets before us, and act always as the servants of the
+Lord Jesus Christ, whose followers and disciples we became at
+our baptism.</p>
+
+<hr class="double" />
+
+<hr />
+<h6>LONDON: PRINTED BY E. J. FRANCIS, TOOK'S COURT, E.C.</h6>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of "Granny's Chapters", by Lady Mary Ross
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+</body>
+</html>
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+The Project Gutenberg EBook of "Granny's Chapters", by Lady Mary Ross
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: "Granny's Chapters"
+       (on scriptural subjects)
+
+Author: Lady Mary Ross
+
+Release Date: January 12, 2012 [EBook #38557]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK "GRANNY'S CHAPTERS" ***
+
+
+
+
+Produced by Delphine Lettau, Jen Haines and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+Transcriber's Note: where [oe] appears it represents the ligature oe
+which cannot be represented in Latin-1 characters. [=a] represents
+the letter A with a macron (bar) above.
+
+
+
+
+"GRANNY'S CHAPTERS"
+
+(ON SCRIPTURAL SUBJECTS)
+
+BY
+
+LADY MARY ROSS.
+
+=THE NEW TESTAMENT=,
+
+WITH A SKETCH OF THE SUBSEQUENT HISTORY OF THE JEWS.
+
+_NEW EDITION._
+
+LONDON:
+
+HATCHARDS, PICCADILLY.
+
+1882.
+
+
+
+
+PREFACE TO VOLUME IV.
+
+The New Testament has been treated in a manner somewhat different to
+that adopted in regard to the Books of the Old Testament.
+
+The object has been, to sketch out the earthly Life of our Blessed
+Lord, and to draw attention to a few important points.
+
+It was obviously impossible to dwell particularly upon the details of
+every Miracle, Parable, and Conversation, recorded by the Evangelists.
+Nor was such a course necessary.
+
+The language of the Gospels is so simple and clear, that details are
+better read from Holy Writ itself.
+
+That this volume may lead the young to a reverent study of our
+Saviour's character, and an earnest endeavour to "follow the blessed
+steps of His most Holy Life," is the earnest prayer of the Author.
+
+MARY ROSS.
+
+_November, 1871._
+
+
+
+
+PART I.
+
+
+
+
+Chapter I.--JOHN THE BAPTIST BORN.
+
+
+We have now seen that the Sceptre had departed from Judah. The whole
+country was subject to the Romans, who had appointed Herod to govern
+it for them; and the time was now come when the blessed promises, that
+"the seed of the woman should bruise the serpent's head," and that "in
+the seed of Abraham all nations of the earth should be blessed," were
+to be fulfilled by the coming of the Messiah, the Son of God, Jesus
+Christ, our Saviour and Redeemer; born of a woman, that thus being as
+Man upon the earth, He might suffer for man, and make that atonement
+for man, which He could only make because He was the Son of God.
+Unless the Messiah had been at once God and Man, He could have been no
+Saviour for man; no mediator between a holy God and His sinful
+creatures.
+
+Very soon after the death of Herod's sons, Alexander and Aristobulus,
+the last princes of the Asmonean family, the wonderful events related
+in the New Testament began to take place. No doubt we are all well
+acquainted with the story of the priest Zacharias, a good and holy
+man, who, whilst performing his duty in the house of God, saw an Angel
+standing on the right side of the altar of incense. Zacharias was an
+old man, and his wife Elisabeth was also an old woman, and therefore
+when the Angel told him that the Lord would work as great a miracle as
+He had done in Abraham's case, and give a son to Elisabeth, as He had
+given Isaac to Sarah, Zacharias must indeed have been greatly
+astonished.
+
+The Angel moreover told Zacharias, that this child, whom God would
+give him, was to be named John; and that he should be in an especial
+manner guided and protected by the Holy Spirit, for that he was to be
+the messenger spoken of by prophets, as sent to prepare the way for
+the Messiah, and give notice of His coming. Such particulars should
+have overcome any doubts which Zacharias might at the first moment
+have felt; but his faith failed him, and therefore, considering only
+the impossibility of such an event happening without the special
+interposition of the Lord, he, guided by sight and not by faith,
+presumed to ask for some sign, to assure him that what the Angel spake
+would really come to pass.
+
+This sinful unbelief was punished, even whilst his faithless request
+was granted; for Zacharias immediately lost the power of speaking, and
+remained speechless for many months: but his unbelief was gone, and he
+certainly made his wife Elisabeth acquainted with the promises and
+directions spoken by the Angel.
+
+About six months after this appearance of the Angel Gabriel to
+Zacharias, He "was sent from God, unto a city of Galilee, named
+Nazareth, to a virgin espoused to a man whose name was Joseph, of the
+house of David; and the virgin's name was Mary." The Angel told Mary,
+that she had been chosen by the Almighty to be the mother of the
+promised Messiah, whose birth was to be a miracle; inasmuch as He
+would have no earthly father, but should be called the Son of God.
+Gabriel also told Mary, that when she had brought forth her son, she
+should call His name Jesus; that is, a Saviour. Mary was greatly
+troubled when the Angel first spake to her, and when she expressed her
+wonder and astonishment, He comforted her, and told her that her
+cousin Elisabeth, the wife of Zacharias, was also about to become a
+mother; adding, "For with God nothing shall be impossible." Mary's
+faith now showed itself, and she said, "Behold the handmaid of the
+Lord; be it unto me according to thy word." Meaning that she was
+willing to serve the Lord in everything, and suffer whatever might
+come upon her in consequence. For, as she had no husband whom she
+could name as the father of her Child, she was liable to punishment.
+When Joseph, to whom Mary was espoused, or promised in marriage, found
+that she would have a Son, he was astonished, and had some thoughts of
+putting her away from being his wife; but being a just, or good and
+kind man, he meant to do this quietly and secretly, or "privily," so
+as not to expose Mary to blame or punishment. But while he thought on
+these things, behold the Angel of the Lord appeared unto him in a
+dream, and told him not to fear about taking Mary to be his wife, for
+that the Holy Spirit had worked a great miracle, and that Mary was to
+be the mother of the promised Messiah; and as the Angel had said to
+Mary herself, so He now repeated to Joseph, "she shall bring forth a
+Son, and thou shalt call His name Jesus; for He shall save His people
+from their sins." Then all Joseph's doubts and fears were at an end:
+he did as the Angel bade him, and thus was looked upon by men as the
+father of Mary's holy Son, who had in truth no Father but God.
+
+The Scripture tells us, "Now all this was done, that it might be
+fulfilled which was spoken of the Lord by the prophet, saying, Behold
+a virgin shall be with child, and shall bring forth a son, and they
+shall call his name Emmanuel; which being interpreted is, God with
+us." That is, God taking the form and nature of man; living as man
+amongst men; dying as man for men. "Emmanuel--God with us."
+
+The next thing we read of is, that "Mary arose and went into the hill
+country with haste, into a city of Judah" where Zacharias dwelt, that
+she might talk over with Elisabeth all those wonderful things which
+the angel Gabriel had said to her. "And she entered into the house of
+Zacharias and saluted Elisabeth"; who, under the guidance of the Holy
+Spirit, "spake out with a loud voice" words that must have greatly
+comforted Mary. Elisabeth told her, that she was blessed among women
+in being chosen for the mother of the Messiah, and said, "Whence is
+this to me, that the mother of my Lord should come to me?" meaning
+that she was not worthy of the honour of receiving in her house one
+who was to be the mother of the Son of God. Elisabeth ended by
+commending Mary for her faith and trust, saying, "blessed is she that
+believed: for there shall be a performance of those things which were
+told her from the Lord."
+
+Mary now uttered that beautiful hymn of praise, beginning, "My soul
+doth magnify the Lord, and my spirit hath rejoiced in God my Saviour."
+A hymn familiar to us all, as part of our Liturgy, or form of public
+worship, used in our Churches. This hymn, called "The Magnificat," is
+said or sung after the first Lesson in the Evening Service.
+
+Mary abode with her cousin for about three months, and then returned
+to her own home, at Nazareth, in Galilee. Not long after Mary's
+departure, John the Baptist was born; "Elisabeth brought forth a son.
+And her neighbours and her cousins heard how the Lord had showed great
+mercy upon her; and they rejoiced with her. And it came to pass, that
+on the eighth day they came to circumcise the child," and give him a
+name, as amongst us is done in Baptism; for Baptism in the Christian
+Church, takes the place of Circumcision in the Jewish Church.
+
+When the friends of Zacharias wished to give the infant his father's
+name, Elisabeth spoke out at once, and said, "He shall be called
+John." This surprised them so much, that they at once asked Zacharias
+"how he would have him called." Zacharias immediately, by signs, asked
+for a writing-table, or rather for a tablet, upon which to write, and
+then wrote down, "His name is John. And they marvelled all." They must
+have marvelled, or wondered, still more, when suddenly Zacharias
+recovered his power of speaking; for "his mouth was opened
+immediately, and his tongue loosed, and he spake and praised God." Now
+he could tell all that had happened to him, and how his unbelief in
+the Angel's promise had been punished by temporary dumbness. "And fear
+came on all that dwelt round about them: and all these sayings were
+noised abroad throughout all the hill country of Judaea: and all they
+that heard" these things "laid them up in their hearts": took notice
+of them, and remembered them, "saying, What manner of child shall this
+be!" The extraordinary events connected with the birth of John, made
+all men believe that a child so born must be intended to do great
+things during his lifetime. Zacharias, inspired by the Holy Spirit,
+then uttered the hymn called "The Benedictus," sometimes said in our
+Churches after the second Lesson in the Morning Service, instead of
+the Psalm (c.), "Jubilate Deo," also belonging to our Liturgy. In this
+hymn, Zacharias praised and blessed God for the coming of the Saviour;
+and then, addressing the unconscious infant John, he foretold that he
+should be the messenger to prepare the way of the Lord Jesus Christ,
+and incline men to listen to, and believe in, Him.
+
+Of John's infancy and childhood we are told nothing, except that he
+grew in body, and waxed strong in spirit, and that "the hand of the
+Lord was with him." "And he was in the deserts till the day of his
+showing unto Israel." He passed a quiet and retired life, until he was
+called upon to baptize the people, and point to the Son of Mary as the
+Son of God; the Lamb of God, that taketh away the sin of the world.
+
+
+
+
+Chapter II.--BIRTH OF JESUS CHRIST.
+
+
+Mary and her husband Joseph lived at Nazareth, a town in Galilee not
+far from the lake of Tiberias, or Sea of Galilee; and the prophets had
+declared that the Messiah should be born in "Bethlehem of Judah," a
+small place to the South of Jerusalem, nearly a hundred miles from
+Nazareth. That Mary should take such a long journey to a strange
+place, instead of staying quietly at home until her Child was born,
+was the most unlikely thing that could well be imagined. Here,
+therefore, we again see how wonderfully the Lord rules all things, and
+makes use of people who know nothing of Him, to do what He wills
+should be done. God now made use of a heathen Emperor, to accomplish
+His will, that Jesus Christ should be born in Bethlehem.
+
+The Roman Emperor Augustus, in order to know what taxes he could lay
+upon the different parts of his dominions, determined to take the
+number of the people who were subject to him; and in order to do this,
+he commanded that the name of every one should be written down. As
+Judaea was now under the dominion of the Romans, all the inhabitants of
+that country were obliged to put their names upon lists, prepared for
+the purpose: but all belonging to the same tribe or family were to go
+to one place, so that many of the Jews, who were scattered throughout
+the country, had to travel a long way to the place appointed for the
+registering of their tribe.
+
+Amongst these were Mary and Joseph, who were both "of the house and
+lineage of David"; that is, both were descended from David, who was of
+the tribe of Judah; and therefore Bethlehem was the place in which
+they must appear before the Roman officers, appointed to take down the
+names of all the people, and register, or make lists of them. The
+commands of the Roman Emperor were not to be disobeyed: and Mary and
+Joseph set out upon their long and fatiguing journey. Upon their
+arrival, they found the place so full of people come upon the same
+business, that there was no room for them in the inn, and they being
+poor, and not able to pay for better accommodation, were glad to lodge
+in a stable; and here, it pleased God, that Jesus Christ, the Lord of
+Life, the King of Glory, should be born: and Mary "brought forth her
+first-born son, and wrapped him in swaddling clothes, and laid him in
+a manger."
+
+But though born in a stable, unnoticed and uncared for by men, the
+Angels of God proclaimed the wonderful event to the Shepherds, keeping
+watch over their flocks by night.
+
+At that time, there was amongst the Jews, a general expectation that
+the Messiah would soon appear upon earth: those who believed all that
+God had made known by the prophets, seeing that the sceptre, or kingly
+power, had departed from Shiloh, were daily looking for the fulfilment
+of the blessed promise, and were ready to welcome the Saviour under
+any circumstances: of this number were the Shepherds, who, when they
+had heard the "good tidings of great joy," at once followed the
+direction to go to Bethlehem: and when they found all things there,
+exactly as the Angels had told them, they at once believed, and
+acknowledged the Infant as their Saviour; and "made known abroad the
+saying which was told them concerning this Child. And all they that
+heard it wondered at those things which were told them of the
+Shepherds." They wondered; but alas! too many of them only wondered,
+and did not believe. The greater part of the Jews at this time had
+forsaken their God, and had become careless about pleasing Him. They
+expected a Messiah, but regardless of the prophets who had spoken such
+different things, they had formed their own notions on the subject,
+and looked for the Messiah to come as a king or conqueror, surrounded
+with pomp and splendour. These men would not believe that a helpless
+infant, born in a stable at Bethlehem, _could_ be the Son of God, the
+promised Messiah, Who was to be the Saviour of the world: pride and
+unbelief led them to reject the Lord, even from His birth. Mary, who
+knew that her Son was no common child, marked everything that
+happened; "she kept all these things, and pondered," or thought over
+"them in her heart."
+
+Jesus Christ came not only to be a sacrifice for sin, but also an
+example of godly life; He was to fulfil all righteousness, and
+therefore, though He came to do away with the ceremonial Law, and
+establish a better covenant, He submitted to all the Ordinances of the
+Law, just as if He had been a sinful mortal.
+
+Thus on the eighth day He was circumcised, and publicly received the
+name of Jesus, which had before been given to Him by the Angel
+Gabriel. And again, in obedience to the Law, the infant Saviour was
+brought by His mother to Jerusalem "to present Him to the Lord." We
+have heard before, that among the children of Israel, the first-born
+child, if a son, was especially dedicated to the service of the Lord;
+though afterwards, the whole tribe of Levi was taken, "instead of the
+first-born of all Israel." The same Law ordained, that after a certain
+time, called "the days of her Purification," every woman to whom God
+had given a son or daughter, should offer in sacrifice, a young lamb
+and a turtledove or pigeon. But if she was too poor to be able to
+bring a lamb, she was allowed to bring two turtledoves or pigeons
+instead; and this sacrifice Mary brought with her Son, into the
+temple. Then were fulfilled the prophecies, that the Lord should come
+suddenly into His temple; and that the glory of the second temple
+should exceed that of the first. At the Presentation of Jesus Christ
+in the temple, a remarkable testimony to His being the promised
+Messiah was given by the just and devout Simeon, to whom it had been
+made known by the Holy Ghost, that he should not die until He had seen
+the Lord's Christ. Full of faith, this old man was "waiting for the
+consolation of Israel," the Messiah, Who was to save His people from
+their sins. Guided by the Holy Spirit, Simeon was in the temple "when
+the Parents brought in the child Jesus, to do for Him after the custom
+of the Law." At once the Holy Spirit made known to the aged Simeon,
+that in this infant he beheld the Saviour for whom he waited; "Then
+took he him up in his arms, and blessed God, and said, Lord, now
+lettest Thou Thy servant depart in peace, according to Thy word; for
+mine eyes have seen Thy salvation, which Thou hast prepared before the
+face of all people; a light to lighten the Gentiles, and the glory of
+Thy people Israel." We are told that Joseph and Mary marvelled at
+those things which were spoken by Simeon; and we may be sure that Mary
+treasured them up also in her heart, and looked upon her infant Son
+with reverence, as well as love. Then Simeon blessed Mary, and warned
+her of future suffering. Another testimony to the divinity of Jesus
+Christ was then given by an aged widow, who coming into the temple "in
+that instant, gave thanks likewise unto the Lord, and spake of him to
+all them that looked for redemption in Jerusalem." Nor did these aged
+Jews alone bear testimony to the Messiah. The glorious light of the
+Shechinah, the visible sign of the presence of God, which had not been
+seen for many hundred years, until it appeared surrounding the Angels
+who proclaimed the birth of Jesus to the Shepherds of Bethlehem, was
+not seen by them alone. In far off countries, it was seen as a
+remarkable star. The inhabitants of Chaldea, part of the once famous
+Babylonian Empire, were at this time very learned in Astronomy: that
+is, they studied the stars, and the motions of the heavenly bodies.
+They worshipped the sun, because they thought that must be the best
+representation of the Deity: had they known the real true God, the God
+of Israel, they would not have worshipped any of His works, which He
+had created and made. The wise and learned men of Chaldea were called
+Magi, and many of them were princes and rulers in their various
+tribes. Some of these Magi, generally supposed to have been three,
+(though the Scripture says nothing as to their number,) saw a
+wonderful star shining in the direction of Judaea. They at once
+concluded that this star signified the birth of the king of the
+Jews--and immediately they set off and travelled towards the land of
+Judaea. And when they reached Jerusalem, they enquired, "Where is he
+that is born King of the Jews? for we have seen his star in the East,
+and are come to worship him." That is, in the Eastern land where they
+lived, they had seen this star.
+
+
+
+
+Chapter III.--FLIGHT INTO EGYPT.
+
+
+To understand the question of the Magi, "Where is he that is born King
+of the Jews?" a few words of explanation may be useful.
+
+The expectation of a coming Messiah was not confined to the Jews:
+through the long captivity of the Jews, the writings of the prophets
+had become known throughout many lands, and there was therefore at
+this time, in all the countries of the East, a general idea that a
+King would shortly be born in Judaea, who should rule over all the
+world. Balaam, who was well known in those countries of which we are
+speaking, had said, "there shall come a star out of Jacob, and a
+sceptre shall arise out of Israel"; hence it was generally believed,
+that the appearance of some peculiar star in the Heavens, would inform
+mankind of the birth of this mighty King. The Messiah, we must
+recollect, was promised to Gentiles as well as to Jews; and therefore
+all nations who had heard any of the prophecies concerning Him,
+expected some benefit from the birth of this wonderful Being. Under
+such circumstances, we can easily imagine that the Magi, who paid
+such attention to the stars in general, should eagerly watch for the
+appearance of one, which was to announce, that the long-looked-for
+King was born in Judaea. Hence, when from their home in the East, they
+beheld the glorious light of the Shechinah, shining in the direction
+of the land of Judaea, they felt no doubt as to its meaning; and
+without hesitation, they at once set off on their long journey, to
+worship and do honour to the new-born King. The star had disappeared;
+but the prophets had so plainly pointed out the land of Judaea as the
+birthplace of the Messiah, that the Magi fearlessly and confidently
+journeyed on to that country. When at length they reached it, they
+naturally expected that so wonderful an event would be well known to
+all the inhabitants of Jerusalem, and that they should have no
+difficulty in finding the abode of this glorious Child; therefore, as
+soon as they arrived in the city, they asked, "Where is he that is
+born King of the Jews? for we have seen his star in the East, and are
+come to worship him." When Herod the King had heard these words he was
+troubled, and all Jerusalem with him.
+
+The birth of Jesus Christ made known by Angels to the Shepherds, and
+by them "made known abroad" among their neighbours and friends, the
+humble of the land, does not seem to have been noticed by the rulers
+and Priests living at Jerusalem. Their own Scriptures taught them that
+the Messiah was to come; and they expected that His birth would be
+immediately followed by Revolts and Wars, Earthquakes, Famine and
+Plague; therefore they might well be "troubled," when they heard He
+was actually come; though, if they had rightly believed and understood
+the great blessing He was to bring to mankind, they would have
+rejoiced at His coming, and thought all temporal sufferings easy to be
+borne for His sake.
+
+Herod was troubled; for though he was now an old man, and not likely
+to live till a new-born Infant should grow up, yet he did not like the
+idea of another king to interfere with him: he did not understand the
+nature of the Messiah's kingdom, and thought only of a king who would
+govern the country and the people, make laws, and impose taxes; he had
+no idea of a King who was to reign over the hearts of men on earth,
+and finally receive them into His kingdom in heaven.
+
+Herod's behaviour on this occasion showed a strange mixture of belief
+and unbelief. In common with the Jews in general, he believed that
+the Messiah was to come; and he evidently believed that the Child,
+whose birth had been made known by the star, was indeed the Christ. He
+therefore called together the wise and learned men, well acquainted
+with the Scriptures of the Old Testament, and asked them where the
+Messiah should be born. The chief priests and Scribes at once declared
+that Bethlehem was pointed out by the prophets as the birthplace of
+Messiah; thus giving another proof, that the Infant just born in that
+place, was the promised Messiah. So far Herod believed; but now his
+unbelief was shown by his fancying for one moment, that if this Child
+really was the Messiah, he could kill him, and so frustrate the
+purpose for which he was sent by God.
+
+It seems strange that any one believing as Herod did, that the Infant
+whom the Magi were seeking was really the Messiah, should have thought
+it possible to fight against God, and destroy His Anointed: but so it
+was. Herod, under pretence of wishing to go himself and worship the
+King of the Jews, begged the Magi to come and bring him word when they
+had found the young Child; and he also asked them particularly about
+the time at which the star had first appeared, that he might know what
+would be the age of the Babe, whom he was determined to destroy. The
+wise men, or Magi, departed, and though they had received no clear
+directions from the inhabitants of Jerusalem, better help was at hand:
+the star which they had seen in the East, now appeared to them again,
+and even moved on before them: "when they saw the star, they rejoiced
+with exceeding great joy," and followed it, until "it came and stood
+over" the stable "where the young child was." "And when they were come
+into the house, they saw the young child with Mary his mother, and fell
+down and worshipped him:" at once they acknowledged him to be something
+more than an earthly king--a Being entitled to worship. Then they gave
+such presents as were given to kings. It was the custom in the East,
+where presents were so much given, to proportion their value to the
+rank and station of those to whom the gift was offered. Mary and Joseph
+were poor and in a humble rank of life, and to their infant, therefore,
+flowers or fruit, or something of little value, would have been a
+sufficient gift. But in the Son of Mary, the Magi acknowledged the
+long-promised Messiah; and to Him they gave the most valuable gifts,
+suitable for a King to receive: "when they had opened their treasures,
+they presented unto Him gifts; gold, and frankincense, and myrrh."
+Thus the Lord provided Joseph with the means for taking proper care of
+the young child and his mother. At Bethlehem, the place of his birth,
+Jesus had now been worshipped as a King, both by Jews and Gentiles;
+thus fulfilling prophecy, and showing that the Messiah was to be the
+Saviour of Gentiles, as well as Jews. Our Church has appointed a day,
+to be observed in remembrance of this first showing, or manifestation,
+of Christ to the Gentiles. In common talk we call this day Twelfth Day,
+and the custom of drawing for King and Queen is very old, and is
+founded upon the visit of the Magi, or kings of the East to Bethlehem.
+The name by which Twelfth Day is distinguished in our Prayer-Book is
+the "Epiphany," a word which means "manifestation" or "showing"--the
+manifestation of Jesus Christ to the Gentiles.
+
+The wise men, not suspecting Herod's wicked purpose, would no doubt
+have gone back to him as he desired, but "being warned of God in a
+dream" not to return to Jerusalem, "they departed into their country
+another way."
+
+After the departure of the Magi, the Lord, Who knows the secrets of
+all hearts, warned Joseph in a dream, that Herod would seek the young
+child to destroy him. In obedience to the command then given to him,
+Joseph "arose, and took the young child and his mother by night, and
+departed into Egypt"; thus fulfilling a prophecy which had spoken of
+that country, as the place where the Messiah should for a time dwell.
+At this time, a great many Jewish families lived in Egypt, and
+supported themselves by their own industry: there were so many of
+them, that they divided themselves into companies, according to their
+trades or occupations: there was a company of silversmiths, who
+manufactured articles of gold and silver, set jewels, and made
+ornaments to be worn; there was another company of weavers, who wove
+threads of flax and silk, into linen and silk of which garments were
+made; and so on. In short, every trade had its own company; so that if
+a poor Jew came into any city inhabited by his fellow countrymen, he
+always knew where to find those who carried on the trade which he had
+learned: then he could join them at once, and so find work, and earn a
+maintenance for himself and family.
+
+Perhaps Joseph joined one of these companies of his countrymen; but
+the presents given by the Magi, would for a long time supply him with
+all that he needed.
+
+
+
+
+Chapter IV.--THE INNOCENTS.
+
+
+Herod anxiously expected the return of the wise men, with full
+information as to where he might find the infant King of the Jews:
+but, as day after day passed and they came not, he saw that they did
+not mean to do his bidding. "Then was Herod exceeding wroth, and sent
+forth his soldiers, and slew all the children that were in Bethlehem,
+and in all the coasts thereof,"--that is, in the neighbouring parts of
+the country,--"from two years old and under, according to the time
+which he had diligently enquired of the wise men." As much less than
+two years had passed, since the wise men saw the star which heralded
+the birth of the Messiah, Herod made sure that, by killing all the
+little boys under that age, he should destroy the infant King of the
+Jews, and so rid himself of any further anxiety.
+
+Terrible was the distress and mourning amongst the poor Mothers, who
+saw their infants torn from their arms and murdered! but their dear
+babes were safe; taken from the dangers and troubles of this world, to
+be for ever happy in the presence of God: "for they are without fault
+before the throne of God."
+
+Our Church sets apart three days, immediately after Christmas Day, in
+remembrance of three classes of Martyrs. A Martyr is one who suffers
+in the cause of duty, and will die rather than give way: those who
+thus suffered for Christ, and would die rather than offend or forsake
+Him, are called Martyrs. "The Innocents," as the murdered babes of
+Bethlehem are called, suffered death for Jesus's sake; but, of course,
+they had no will in the matter; they were too young: these were the
+first Martyrs.
+
+The day after Christmas Day is called "St. John the Evangelist's Day":
+St. John was, when Jesus grew up, one of His disciples: he dearly
+loved his Master, and was ready to die for Him, but he was not called
+upon to give up his life, though he suffered much for Jesus's sake.
+The day following "St. John's Day," is called "St. Stephen's Day": St.
+Stephen was the first who willingly gave up his life for the sake of
+Jesus Christ. Thus we have three classes of Martyrs commemorated in
+our Church: Martyrs in Deed only--the Innocents; Martyrs in Will
+only--St. John; Martyrs in Will and in Deed--St. Stephen.
+
+But to return to our history. Herod was guilty of a great sin; and,
+in spite of all his wickedness, the Child Jesus lived and was safe.
+
+It is said that Antipater, who had caused the death of Mariamne's
+sons, advised his father to slay the infants of Bethlehem. Antipater
+was a bad man, and, as he was very anxious to be King of Judaea
+whenever Herod should die, he wished to destroy one who might, as he
+feared, dispute the kingdom with him: no doubt he rejoiced when the
+cruel deed was done, concluding that Jesus had perished, and that he
+was now sure of the throne: but he was disappointed; for very shortly
+afterwards he in some way displeased his father, who at once caused
+him to be put to death. It is dreadful to think of the numbers of
+persons killed by Herod's orders, but Antipater was the last; for five
+days afterwards Herod himself died.
+
+This Herod, called Herod the Great, left four sons living--Archelaus,
+Herod Antipas, Philip, and Herod Philip. There are three other Herods
+also mentioned in Scripture--Herod Agrippa, and his brother, also
+called Herod, who were sons of Aristobulus, and consequently grandsons
+of Herod the Great; and, afterwards, a son of Herod Agrippa, called by
+the same names as his father, Herod Agrippa. As it is difficult always
+to know which Herod is spoken of, the Table below will be useful to
+refer to.
+
+                                         1.
+                                   Herod the Great.
+                                         |
+                +------------------------+---------------+
+                |               2.                       | 3.
+                |         Herod Antipas.            Herod Philip.
+                |
+        Sons of Aristobulus.
+        +------------------+
+        | 4.               | 5.
+    Herod Agrippa.         Herod.
+          |
+          | 6.
+    Herod Agrippa.
+
+After the death of Herod the Great, Archelaus became governor of the
+provinces of Judaea and Samaria, and Herod Antipas ruled over the
+province of Galilee, under the title of Tetrarch: but upon this
+subject we must say a little more before we go on with the history of
+Jesus Christ.
+
+When Herod died, he left a Will, in which he declared his wish, that
+his son Archelaus should be king over the greatest part of his
+dominions: but as the whole kingdom was subject to the Romans, this
+could not be done without the Emperor's leave. Before Archelaus could
+go to Home to ask this permission, there was a great disturbance
+amongst the Jews in Jerusalem, in consequence of Archelaus refusing to
+grant some request: they assembled in great numbers in the Courts of
+the Temple, and behaved in such a riotous and disorderly manner, that
+Archelaus ordered his soldiers to attack them, and 3,000 men are said
+to have been killed on this occasion; a piece of cruelty which
+probably disinclined the Emperor Augustus to give Archelaus as much
+power as his father Herod the Great had had; at any rate, Archelaus
+only succeeded in being made Governor of Judaea and Samaria, with the
+promise, that if he acted so as to give the Emperor satisfaction, he
+should have the title of King: but instead of obtaining this, he
+behaved so ill, that a few years afterwards he was deprived of all
+power, and banished to a city in Gaul, where he died.
+
+Returning to the history of our blessed Lord, we find that after the
+death of Antipater and Herod, the Angel appeared to Joseph in Egypt,
+saying, "Arise, and take the young child and his mother, and go into
+the land of Israel, for they are dead which sought the young child's
+life." The Angel did not name any particular place for the young Child
+to go to, but the Messiah was not to stay long out of the Holy Land,
+given to Abraham and his descendants, as a heritage for ever. When
+Joseph, with Mary and the holy Child, got back into the land of
+Israel, he found that "Archelaus reigned in the room of his father";
+that is, he was Governor of Judaea; fearing his cruelty, he was afraid
+to take the young Child and his mother there, and the Lord, by means
+of a dream, warned him to go into the land of Galilee, which was under
+the government of Herod Antipas.
+
+Joseph in consequence made choice of Nazareth in Galilee as a
+dwelling-place, and there the Lord Jesus Christ lived till he grew up
+to be a Man, and was ready to begin the work which He came into the
+world to do. During all these years, up to the time when Jesus was
+thirty years old, we are told nothing of what He did, except His
+questioning the priests in the temple, when He was twelve years old.
+Twelve was the age appointed for the young Jews to begin to keep the
+Feasts and Fasts prescribed by their Law; and accordingly, Jesus, who
+came to fulfil all righteousness, accompanied Mary and Joseph to
+Jerusalem on this occasion: but after all the ceremonies had been
+observed, He, unknown to them, remained behind, and going into the
+temple astonished the priests and learned men by His questions, His
+knowledge of the Scriptures, and the way in which He spake: no wonder
+that all who looked upon Him merely as a human being, should be
+astonished. When Mary missed her Son, she and Joseph returned to
+Jerusalem, where "after three days they found Him in the temple,
+sitting in the midst of the doctors, both hearing them and asking them
+questions." To His mother's gentle rebuke, "Son, why hast thou thus
+dealt with us?" the holy Child made that answer at once referring to
+His divine nature, and to the work for which He had left His Father's
+kingdom, "Wist ye not that I must be about my Father's business?" They
+understood not fully then His meaning; but Mary "kept all these
+sayings in her heart."
+
+But Jesus had now done all that was to be done for many years, as to
+His great work; and therefore, though He knew Himself to be the Son of
+God, He submitted to His earthly parents: He went "down with them, and
+came to Nazareth, and was subject unto them"--thus in His first work,
+setting us the great example of obedience to parents--an example which
+all of us must carefully and cheerfully copy. No sin, not even the
+least approach to it, was found in Him: one act of disobedience would
+have prevented His making atonement for us. And this perfect Being so
+loved us, His sinful creatures, as to die for us: let us love Him; and
+show our love by trying to copy His example in all things; beginning
+with obedience to our Parents, and all whom they set over us.
+
+
+
+
+Chapter V.--BAPTISM OF JESUS.
+
+
+How gladly should we all learn something of our Saviour's early life;
+of His childhood; of the pursuits of His youth and manhood! But these
+things are hidden from us, and whatever legends may exist respecting
+such matters, we must remember that Scripture has not revealed to us
+any knowledge of these things. For the eighteen years following His
+questioning the learned men in the temple, one entry suffices--"And
+Jesus increased in wisdom and stature, and in favour with God and
+man." As partaking of the human nature, His body grew gradually to
+its full size and strength, enduring, no doubt, pain and sickness, so
+inseparable from mortality: in this, all who are born into the world
+follow His example, whether they will or no; but are all careful to
+"increase in wisdom, and in favour with God and man"? And yet this is
+what all may do. These words again set the Saviour before us, as an
+example to be diligently followed: by prayer and study of the
+Scriptures, we shall obtain from God, that heavenly wisdom which will
+make us wise unto salvation; that practical wisdom, by which we shall
+walk daily in a manner pleasing to God; so shall we, day by day, grow
+in favour with our heavenly Father, and with all men whose approbation
+and favour is worth securing.
+
+Of John the Baptist's early life we have not even one glimpse afforded
+us, beyond the notice "that the child grew, and waxed strong in the
+spirit, and was in the deserts till the day of his showing unto
+Israel." In silence and solitude was the wonderful son of Zacharias
+prepared for his work: the Spirit of the Lord was upon him, and under
+its blessed influence he became strong to do, and suffer.
+
+For thirty years did the Sons of Mary and of Elisabeth wait patiently,
+unnoticed, till the time came when they were to enter on the work
+appointed for each. At that time, Herod Antipas (one of the sons of
+Herod the Great) was tetrarch or governor of Galilee, while his
+brother Philip was tetrarch of Ituraea, and of other parts of the
+country lying to the East of the Sea of Galilee and the river Jordan.
+
+Archelaus, as we have already said, had for his misconduct been
+banished by the Romans into Gaul, and the province of Judaea was
+governed by a Roman, called Pontius Pilate. Augustus Caesar, who was
+the Emperor of Rome when Jesus Christ was born, died when our Lord was
+about fourteen years old; and another Emperor, called Tiberius Caesar,
+ruled over the vast possessions of the Romans, when Jesus and His
+forerunner John the Baptist, entered upon their public ministry.
+
+The Bible tells us, that at this time Annas and Caiaphas were high
+priests: by the Law of Moses, the Jews could only have one high priest
+at a time, and when once appointed, he continued to hold that high
+office as long as he lived; but when the Romans took possession of the
+Holy Land, they appointed the high priest at their pleasure--often
+depriving one of the office, in order to bestow it upon another. Annas
+was high priest for eleven years, and then the Roman Governor
+deprived him of the office, and made Caiaphas, who had married the
+daughter of Annas, high priest in the place of his father-in-law.
+
+According to the will of the Romans, therefore, Caiaphas was actually
+high priest at this time; though, according to the Law of Moses, he
+had no right to be so, as long as Annas was alive. No doubt the more
+devout Jews, who wished to keep their Law, looked upon Annas as their
+high priest; whilst those who were careless and indifferent, and
+wished rather to please the Romans, acknowledged Caiaphas: for this
+reason St. Luke speaks of them both as high priests.
+
+We must remember that John was born a few months before Jesus, to "go
+before the face of the Lord to prepare his ways," consequently he was
+the first to appear in public. He went first as a Messenger, to
+prepare the people to listen to the Messiah: John came, and called
+upon all men to repent of their sins and wickedness, to leave off
+doing wrong, and to do such things as God commanded them to do. John
+also invited the people to be baptized. Baptism was a rite or ceremony
+in use amongst the Jews before this time, by way of admitting
+strangers into their Church: for instance, if any Gentiles wished to
+join the Jews, and worship God as they did, they were baptized, or
+washed with Water; and after this ceremony, they were looked upon as
+new creatures, fit to be admitted into the Jewish Church.
+
+The Jews, by baptizing the heathen, admitted them into their Church,
+into a new religion; John called upon the Jews to be baptized, because
+they were to change their religion, and become members of a Church,
+which should have Christ for her head. The Jews baptized persons who,
+according to their Law, were unclean, in order to purify them; but
+John called upon those, who according to the Law were clean already,
+to come to him and be baptized, in order to show, that all who would
+belong to Christ must purify their hearts, and obey the spirit as well
+as the letter of all the commandments.
+
+This distinction between the letter and the spirit of any commandment,
+must be carefully and constantly borne in mind, by every Christian.
+
+For example, the Sixth Commandment says, "Thou shalt do no murder";
+therefore all, who do not actually kill a fellow creature, may be said
+to obey the _letter_, or exact _words_, of this commandment; but to
+obey the spirit, we must never do anything wilfully to hurt our
+neighbour in any way; we must, on the contrary, do all the good we
+possibly can to our fellow creatures.
+
+To make this plainer, suppose a mother to say to her children, "You
+may go out, but it is so hot that you must not run about": the
+children go out, and then amuse themselves by jumping--they have
+obeyed the letter of their mother's commands, for they did not _run_,
+but they have broken the spirit--she wished them not to heat
+themselves,--that was the spirit and meaning of the precept; and that
+they have broken, just as much as if they had run about.
+
+The Jews must have well understood, that when John the Baptist called
+upon them to be baptized as if they were unclean, he meant to show
+them that the Messiah required men to be holy, far beyond what they
+then were; and great numbers of the people listened to his teaching,
+and went out unto him, and were baptized of him in the river Jordan,
+confessing their sins.
+
+"And it came to pass in those days, that Jesus came from Nazareth of
+Galilee to Jordan unto John to be baptized of him. But John forbad
+him, saying, I have need to be baptized of Thee, and comest Thou to
+me? And Jesus answering said unto him, Suffer it to be so now: for
+thus it becometh us to fulfil all righteousness. Then he suffered
+him." John spake of the baptism administered by him, as "the baptism
+of repentance for the remission of sins"; meaning that those who
+repented and were baptized, would have their sins forgiven and done
+away with, so that they would no longer be looked upon as guilty. John
+knew that Jesus was perfectly holy, and had no need of the baptism of
+repentance, so necessary for mere mortals. John had also told those
+who came to him to be baptized "with water unto repentance," that they
+still needed another baptism from the Son of God; even the gift of the
+Holy Spirit, without which no man could please the Lord. He told them,
+"there cometh one mightier than I after me, whose shoes I am not
+worthy to bear,"--"the latchet of whose shoes I am not worthy to
+unloose,"--"He shall baptize you with the Holy Ghost."
+
+In Eastern countries, the visitors to princes and great men, took off
+their shoes, that is, the sandals or slippers worn upon the feet, and
+left them at the door, whilst they went barefooted into the presence
+of the prince. The fastenings or latchets of these shoes were often
+undone by a slave, who also held the shoes till his master again
+required them. Thus to unfasten or bear the shoes of another,
+signified being his servant, ready to do any service that might be
+required. John therefore meant, that He who was to come after him was
+so greatly his superior, that he (John) was not worthy even to do for
+Him the lowest offices required from a slave. No wonder that with such
+feelings, John objected to Jesus being baptized by him, who was in
+every respect so far His inferior; and who, like all other human
+beings, had need of the Holy Spirit which God alone could give.
+
+But amongst the Jews, those who were admitted to perform the office of
+Priest were always anointed and baptized; and, as Jesus came to be our
+great High Priest, it was necessary that He should observe this form,
+as He had undergone the rite of circumcision. He came to fulfil all
+righteousness, to do all that was right, and then to suffer
+punishment, as if He had been sinful instead of sinless. To make
+atonement for the sin of man, it was necessary that He Who made it,
+should obey and fulfil perfectly the whole Will of God, and then
+suffer, "the just for the unjust." Only so could atonement be made:
+this Jesus explained to John, and then the Baptist no longer hesitated
+to baptize with water the sinless Son of God.
+
+
+
+
+Chapter VI.--JESUS TEMPTED OF THE DEVIL
+
+
+"And Jesus, when he was baptized, went up straightway out of the
+water: and, lo, the heavens were opened unto him, and he saw the
+Spirit of God descending like a dove, and lighting upon him: and, lo,
+a voice from heaven, saying, This is my beloved Son, in whom I am well
+pleased." The Three Persons in the Holy Trinity were thus at once made
+manifest, or shown to John the Baptist: before Him, under the form of
+Man, stood God the Son: God the Holy Ghost came down from heaven in a
+bodily form, with a gentle motion like that of a dove, and rested upon
+the Son of God: God the Father was not made visible to the eyes, but
+His voice was heard, declaring Jesus to be His Son, the promised
+Messiah, the Saviour of the world.
+
+After His baptism, Jesus was, by the appointment of His Father, "led
+by the Holy Spirit into the wilderness to be tempted of the Devil." It
+was necessary that Jesus should gain a victory over the great enemy of
+mankind, and show that the Devil had no power to lead Him to do evil.
+Since Adam fell, no human being had ever so completely resisted the
+Devil as to _deserve_ the favour of God; thus no one had ever earned
+eternal life even for himself. Jesus came to make atonement for the
+sin of countless millions: but He could not have made satisfaction for
+the sins of others, if He had in the least thing given way to the
+Devil. Therefore He must fight and conquer, or the work which He came
+to do must have remained for ever undone.
+
+In Scripture, Jesus Christ is called the second Adam: "the first Adam
+is of the earth, earthy, the last Adam is the Lord from heaven." The
+first Adam was created holy and good, but he was tempted by the Devil
+and sinned; "so by the disobedience of one man came death, for in Adam
+all die." All who bear the same nature, must share the punishment due
+to that sinful nature. But the Holy and Eternal Son of God took upon
+Himself the human nature of man, and became subject to the like
+infirmities, but without sin. Thus was atonement made--"in Christ
+shall all," who give themselves to Him, "be made alive": "thus by man
+came also the resurrection of the dead." The Devil exerted all his
+power to lead Jesus to do something which would displease God, and
+destroy the blessed work of redemption. Taking advantage of Jesus
+being hungry and faint after long fasting, the Devil gently proposed
+that He should turn some stones into bread, and thus at the same time
+supply His own wants, and give a convincing proof that He was indeed
+the Son of God, as He had been just declared to be.
+
+We are ready enough to take any excuse for doing what we wish to do;
+and by this means we often fall into the snare which Satan so cleverly
+spreads for us. But Jesus thought of nothing but how to do the Will of
+His Father completely and entirely. He had been led into the
+wilderness by the Spirit of God, and it was the Will of His heavenly
+Father that He should now be enhungered. Jesus was therefore
+determined to leave the matter entirely in the hands of God. This is
+what we should all do, rather than try to help ourselves by doing
+anything that we fear may displease God.
+
+Satan next wanted Jesus to throw Himself down from the roof of the
+temple into the court below, where the people were assembled, and thus
+show them at once that He was the promised Messiah, the Son of God, of
+whom David had written, God "shall give His angels charge over thee,
+to keep thee; and in their hands they shall bear thee up, lest at any
+time thou dash thy foot against a stone." But Jesus, still bent upon
+doing His Father's will, answered from Scripture, "It is said, Thou
+shalt not tempt the Lord thy God," meaning that no one must run into
+unnecessary danger, to try whether God will preserve him: this is
+tempting Providence, and is sinful. To do our duty in spite of danger
+is trusting God, and is right: but to run into danger just to please
+ourselves, expecting that God will preserve us, is presumptuous and
+sinful.
+
+Satan made a last attempt to get Jesus to bow down to him, by
+promising to give Him power over all the kingdoms of the world; but
+Jesus was content to have only what God saw fit to give Him, and
+replied, "Get thee hence, Satan: for it is written, Thou shalt worship
+the Lord thy God, and Him only shalt thou serve."
+
+The battle was over; the victory was gained: as Man, Jesus had been
+tempted; as Man, He had resisted the Devil. He had fought and
+conquered, and thus could go on with His blessed work, which He never
+could have accomplished, had He at this, or any other time, given way
+in the least degree to the Devil. For the first time since the
+Creation, Satan found himself defeated: against our blessed Saviour he
+could not prevail, as he had done against Adam and his descendants; He
+departed therefore: we are told, "Then the Devil leaveth Him, and,
+behold, angels came and ministered unto Him." The Father sent His
+Angels to minister to His Son; that is, to serve Him; to supply those
+wants to which, as Man, He was subject. No doubt they brought Him food
+of which His human nature stood greatly in need.
+
+We have seen how Jesus resisted the Devil; each time using the very
+words of Scripture, which forbade Him to do as the Tempter proposed.
+The Devil is constantly tempting every human being to sin, by
+suggesting that they had better follow their own wishes and
+inclinations, instead of denying themselves, and trying in all things
+to please God. We should therefore bear in mind, that we possess the
+same Scriptures, and far more; since we have now our Saviour's own
+words whilst He was upon earth, and also the letters of His Apostles:
+and then, when we are tempted to do what is wrong, let us remember
+what the Scriptures say, and obey _that_, instead of following our own
+wills. The young are never too young to begin to resist the Devil,
+who has temptations suited to every age and condition: if you feel
+disinclined to obey your Parents cheerfully, remember that the Bible
+says, "Children obey your Parents in all things": let all inclination
+to dispute with one another be driven away by the recollection of the
+precept, "Be ye kind one to another."
+
+The direction, "Speak every man truth with his neighbour," should
+strengthen you to resist every temptation to hide a fault, by saying
+what is not true, or even by keeping silence, or doing anything to
+deceive another. The fault into which so many young people fall, of
+being idle and careless about their lessons, would best be checked by
+calling to mind the precepts, "Be not slothful in business," and
+"Whatsoever ye do, do it heartily as unto the Lord." These, and many
+like precepts, warn us to conquer faults of which we are apt to think
+too lightly; not seeing that they are temptations set before us by the
+Devil, who strives to destroy our souls. But it is also written,
+"Resist the Devil, and he will flee from you." Begin at once to resist
+him with all your strength--struggle against your own will and
+inclinations, which will too often incline you to yield to his
+suggestions. Fight manfully as long as you live upon earth; praying
+always for help from God, without Whom ye can do nothing. If thus
+steadily and heartily you endeavour to renounce the Devil and all his
+works, with all the sinful lusts of the flesh, and do everything to
+please God, you will hereafter receive your reward in Heaven for Jesus
+Christ's sake.
+
+After the Baptism and Temptation of Jesus Christ, He began His work
+amongst men, by declaring to them the blessed truths of the Gospel.
+
+The first men who became disciples, or followers of Jesus Christ, were
+Andrew and John, who were already disciples of John the Baptist. "The
+next day," after the Baptism of our Lord, "John stood and two of his
+disciples; and looking upon Jesus as He walked, he saith, Behold the
+Lamb of God!" The Priests and Levites, as well as all the people of
+the Jews, knew that lambs were daily offered up as an atonement for
+sin, but that the blood of these creatures could never wash out the
+stain of sin, nor obtain its forgiveness. They were quite aware that
+these sacrifices were only offered up as a type, or sign of the
+Messiah; for Whose coming they looked, to make atonement for the sin
+of the whole world. John the Baptist had repeatedly told his disciples
+that he was not himself the Messiah, but was the messenger to prepare
+his way before Him. When, therefore, John the Baptist exclaimed,
+"Behold the Lamb of God," Andrew and John at once understood, that
+this was indeed the long-looked-for Messiah, the true Lamb of God, Who
+was to take away the sins of the whole world. "The two disciples heard
+him speak, and they followed Jesus." Jesus asked them, "What seek ye?"
+At once acknowledging Him to be their Master, the disciples asked Him,
+"Rabbi, where dwellest thou? He saith unto them, Come and see. They
+came and saw where He dwelt, and abode with Him that day; for it was
+about the tenth hour." That is, it was about two hours before sunset.
+
+Andrew next went in search of his own brother Simon Peter, and "saith
+unto him, We have found the Messiah." Simon Peter at once believed
+these glad tidings, and went with Andrew to Jesus, who received him
+kindly. The next day Philip, who lived in the same town as Andrew and
+Peter, and had no doubt often talked with them of the promised
+Saviour, also became a follower of Jesus; and he likewise brought a
+friend called Nathanael, of whom we must say something more.
+
+
+
+
+Chapter VII.--THE FIRST MIRACLE.
+
+
+Nathanael, who was brought to Jesus by Philip, was one of those devout
+Jews who had studied the writings of Moses and the prophets, and was
+in consequence anxiously expecting the coming of the promised Messiah.
+Philip went and told him that the Messiah was really come at last, and
+that he himself had seen the wondrous Being, of whom Moses and the
+prophets had written; and that He was no other than Jesus of Nazareth,
+the son of Joseph. Now at that time the inhabitants of Nazareth did
+not generally bear a good character, and were not therefore held in
+esteem by their fellow countrymen; and besides, Nathanael had learned
+from the Scriptures, that Christ should be born in Bethlehem; hence he
+doubted the possibility of Jesus being the promised Redeemer, and
+asked in a tone of incredulity, "Can there any good thing come out of
+Nazareth?" Philip, whose faith was firm, gave the best answer which
+ever can be given to those who doubt the testimony of others, "Come
+and see"; certain that if Nathanael were to see and talk with Jesus,
+he would be convinced that He was indeed the Messiah.
+
+Nathanael, who was willing and anxious to learn the truth, laid aside
+all prejudice, and went to Jesus; and fully was he rewarded for his
+willingness to learn. When Jesus saw Nathanael coming unto Him, He
+spoke in a manner which surprised the latter, and made him ask,
+"Whence knowest thou me? Jesus answered and said unto him, Before that
+Philip called thee, when thou wast under the fig tree, I saw thee." It
+seems that Nathanael, following a custom amongst the devout Jews, had
+gone into a quiet, retired part of his garden, to meditate and pray.
+Here he knew that no human eye could see him, and therefore the words
+now spoken by Jesus convinced him that Jesus of Nazareth was indeed
+the promised Messiah; he doubted no longer, but without hesitation,
+exclaimed, "Rabbi, Thou art the Son of God, Thou art the King of
+Israel." Jesus, pleased with Nathanael's willing faith, told him that
+he should see greater proofs of His being indeed the Son of God, the
+promised Messiah. The word Rabbi means a "teacher having authority."
+Andrew and Peter, James and John, of whom we have heard as the first
+disciples of Christ, did not at this time remain with Him as his
+constant attendants, but returned to their own occupation as
+fishermen: they all lived at Bethsaida, a town on the northern coast
+of the sea of Galilee.
+
+The next event which we have to notice, is the first miracle worked by
+Christ, at Cana in Galilee, where with those who had already become
+his disciples, He attended a marriage feast. Here, when wine was
+wanted, Jesus performed His first miracle, by turning water into wine.
+Thirty years had now passed away since the birth of Christ; the
+Shepherds, and others who had seen or heard the wonderful things which
+took place at that time, had probably ceased to think much about them;
+or if they thought of them, it was probably to wonder what had become
+of the Holy Babe, Who had been declared by Angels to be "Christ the
+Lord." Such a miracle as that now worked at Cana, would be talked of
+far and wide; and those who remembered the birth of Mary's Son at
+Bethlehem, would have no difficulty in believing that Jesus Christ was
+that wondrous Child. To all who were inclined to listen to Jesus,
+miracles were a confirmation of their faith; for these wonderful
+displays of supernatural power plainly showed Him to be the Son of
+God; yet in spite of such unmistakable signs, few of the Jews accepted
+Jesus as their expected Messiah. The poorer people, the lower
+classes, who benefited mostly by his miracles, "heard him gladly," for
+a time, at least; though at the period of His crucifixion their voices
+called out, "Crucify him, Crucify him!"
+
+When we read the account of Christ's life and miracles, it does seem
+most extraordinary, that throughout His career on earth, very few of
+the higher class of Jews, or of the Priests and those best acquainted
+with the Scriptures, would acknowledge Him. But we must remember that
+they had made up their minds, in spite of all that the prophets had
+said to the contrary, that the Messiah was to come as an earthly King
+and Conqueror, surrounded with pomp and splendour: this idea they
+would not give up: they were not like Nathanael, willing to be taught,
+and they could not bear the idea that a poor man, born in a humble
+rank of life, and only distinguished from other men by his holiness,
+should be their Messiah. Besides this, the greater part of the Jews
+had by this time grown careless about their religion; they still
+observed the outward forms and ceremonies ordered by the Law, but they
+did not obey the command given through Moses, to love the Lord their
+God with all their heart: they did not wish to be holy, as Jesus
+plainly told his disciples they must be. He went about preaching the
+Gospel of the Kingdom, that is, telling all men that they must repent
+of all their sins, and leave off doing wrong, and try to please God in
+everything, if they would hereafter be received into the Kingdom of
+Heaven. Such doctrine was very displeasing to the Jews, and therefore
+they were determined not to own such a Teacher as their Lord: thus
+they rejected the true Messiah, whilst they pretended to be anxiously
+looking out for His coming.
+
+Not very long after the miracle at Cana, we are told that "the Jews'
+Passover was at hand, and Jesus went up to Jerusalem." The Law of
+Moses commanded, that at this feast every male among the Jews, should
+appear before the Lord in His holy temple; and Jesus, Who was to set
+an example of perfect obedience to all the commandments of God,
+journeyed from Capernaum up to Jerusalem, to keep the feast in the
+place which the Lord had chosen. When Jesus went up to this Passover,
+He drove the buyers and sellers out of the temple, an action repeated
+on a future occasion. At this time St. John says, that Jesus "found in
+the temple those that sold oxen and sheep and doves, and the changers
+of money sitting: and when he had made a scourge of small cords, He
+drove them all out of the temple, and the sheep, and the oxen; and
+poured out the changers' money, and overthrew the tables; and said
+unto them that sold doves, Take these things hence; make not my
+Father's house a house of merchandise."
+
+It is not meant that these animals, or the money changers, were in the
+_building of the temple itself_, but in one of the courts surrounding
+it.
+
+So many creatures were required for sacrifices, that it was a great
+convenience for persons coming from a distance, to be able to buy what
+they wanted on the spot; and therefore it had long been the custom for
+traders to establish themselves outside of the outer Court of the
+temple, to supply the worshippers with oxen, sheep or doves. Then
+again, people coming from a distance, might bring their money in a
+large sum, and then they would want to have it changed for coins of
+less value; just as we might carry a sovereign, which would give us no
+trouble to carry, and then get it changed into shillings, when we
+wanted to spend it. Some Jews also, who came to the temple from time
+to time, lived in foreign countries, and they would naturally bring
+the money of those countries, which would be of no use in Judaea; and
+they would therefore wish to change their foreign money into the money
+current amongst the Jews. For these reasons the money changers were
+most useful; and they therefore established themselves with the
+traders, outside the temple Courts.
+
+But the Priests, as well as the people, became careless about obeying
+God perfectly, or worshipping Him in a proper manner and honouring His
+house; and therefore, at length, these money changers and sellers of
+cattle, established themselves in the Court of the Gentiles, and so
+carried on their trade within the sacred precincts of the temple. This
+outer Court, in which the money changers and those who sold oxen,
+sheep, and doves appear to have established themselves, was the Court
+of the Gentiles; and was intended for the use of devout persons, who,
+though not willing in all respects to imitate the Jews, were to
+worship the One True God. In this Court also, all Jews who happened to
+be _unclean_, performed their devotions, as they were not then allowed
+to go into the inner Court. There were very many things which caused a
+Jew to be looked upon as unclean, without any fault of his. Illness, a
+death in the house, nursing the sick; and many other things, rendered
+a man "unclean," and unfit to enter the inner Court. Under these
+circumstances, there were always many unclean Jews, worshipping God
+in the Court of the Gentiles; and the presence of the traders and
+money changers was a great disturbance to both Jews and Gentiles; for
+they could not attend properly to their prayers, in the midst of all
+the noise and confusion made by the buyers and sellers. This wrong
+state of things Jesus put an end to, by driving all these traders out
+of the temple courts; telling the people not to make the house of God
+a house of business, a place for buying and selling.
+
+The disciples of Jesus who witnessed his conduct on this occasion,
+remembered that David, speaking of the Messiah Who was to come, said,
+"The zeal of thine house hath eaten me up," words that meant, that
+Jesus would not allow any dishonour or disrespect to be shown to the
+House of God.
+
+By saying to the people, "Make not my Father's house a house of
+merchandise," Jesus plainly declared himself to be the Son of God; and
+the Jews so understood His words, though they would not own him to be
+the Son of God, but immediately asked, "What sign showest thou unto
+us, seeing that thou doest these things?" that is, What proof can you
+give us that you are what you say, and that you have any right to turn
+these people out of the Court of the temple?
+
+Had this question been asked in a proper spirit, from a real desire to
+know for certain, in order that they might worship Jesus as the
+Messiah, they would no doubt have received a plain and direct answer.
+But they had no intention of following and obeying Jesus as their Lord
+and Master, and only wished to find excuses for not believing in Him;
+therefore our Lord, Who knew all the thoughts in their hearts,
+answered them in a very remarkable way, giving them a sign which would
+hereafter prove Him to be indeed the Son of God.
+
+
+
+
+Chapter VIII.--NICODEMUS COMES BY NIGHT TO JESUS.
+
+
+To the question, What sign showest thou unto us, seeing that thou
+doest these things? Jesus answered, "Destroy this temple, and in three
+days I will raise it up." These words were a prophecy: Jesus "spake of
+the temple of his body," and thus declared that His own body would be
+killed, but that after three days He would rise to life again.
+
+The Jews, thinking only of the building before their eyes now,
+exclaimed in astonishment, "Forty and six years was this temple in
+building, and wilt thou rear it up in three days?" It had taken Herod
+forty-six years to repair and beautify the second temple, and the Jews
+might well doubt its being done in three days: they thought of nothing
+further, and were probably quite satisfied that Jesus had now said
+what could not possibly be. But the disciples felt sure that these
+words of their Lord had some hidden meaning, though they did not
+understand what: they therefore remembered them; and after their
+accomplishment their faith was strengthened; for we read, "When
+therefore he was risen from the dead, his disciples remembered that he
+had said this unto them; and they believed the Scripture, and the word
+which Jesus had said."
+
+All Scripture, as we know, was written for our instruction, and
+therefore we must always think what we can learn from it: now the
+clearing of the temple court by Jesus teaches us two great lessons:
+first, that we must never use the House of God for any purpose but
+that for which it is intended. Now, to us, our Churches are the house
+of God; and if we do not use them as we ought, we sin as did the Jews.
+Of course, we cannot make them a house of merchandise as the Jews did;
+but if we are thinking of our business, or our pleasure, or anything
+else, instead of attending to what is going on, we are not using the
+house of God in a proper manner. Our Churches are set apart for the
+worship of God as much as the Temple was; and if we do not worship God
+when we go for that purpose, we displease our heavenly Father.
+Everything belonging to God must be treated with reverence, and
+honoured by being used according to His Will. In this way, therefore,
+we must reverence and honour His day, His house, and His word. You
+will thus see that being careless and inattentive at Church is a great
+sin. God sees your heart, and knows all your thoughts, so that if you
+are thinking of something else, though you may be sitting still and
+thus _appear_ good to man, He will be displeased.
+
+In all the prayers you must join heartily: when the Lessons are read,
+you will generally be able to understand them. When the Clergyman
+begins to preach his Sermon, try to understand what he says: if you
+really cannot understand his sermon, then think about some person
+mentioned in Scripture, as Adam, Abraham, Jacob, David, Solomon,
+Samuel, and many others, and consider what they did to please or
+displease God; or say over your hymns and texts to yourself: this will
+prevent your thoughts from wandering off to your business, or
+pleasures, or any such things. In the house of God, you must _think_
+of _nothing but_ God, and how to please Him.
+
+Now let us talk of the other lesson, which we are to learn from what
+Jesus did.
+
+Jesus spake of His body as a temple; and St. Paul tells us, that all
+who love and follow Christ are so joined together in Him, that they
+are like stones joined together to build up a holy temple, for an
+habitation of God through the Spirit. As Christians baptized in the
+Name of the Father, Son, and Holy Ghost, we have all become stones or
+parts of that holy temple the Church of Christ; members or parts of
+His body: for the Scripture calls the Church of Christ His body. Now
+as long as we are obedient and faithful members of Christ's body, the
+Church, the Holy Spirit will bless and help us: but if we give way to
+our own sinful feelings, we bring bad passions into this holy temple,
+the Church of Christ, and "defile," or make it unclean, as the Jews
+defiled the temple built by hands by bringing oxen and sheep into its
+courts. St Paul warns us of the consequence of such sin: "If any man
+defile the temple of God, him will God destroy."
+
+But further, the same Apostle St. Paul teaches each one of us to look
+upon our own body as a temple, for the abode of the Holy Spirit. Now,
+as a temple is devoted to the service of God, so we must employ our
+bodies in serving Him, and doing His will. The temple must not be
+defiled; so we must try hard to keep all naughty tempers out of our
+hearts. Disobedience, passion, quarrelsomeness, idleness--in short,
+all the faults you can have--are evil things which defile the temple,
+and render it unfit for the abode of the Holy Spirit. If you try to
+resist evil, the Holy Spirit will help you to do so; but if you give
+way to bad passions, and allow the Devil to govern you, you will
+grieve the Holy Spirit of God, and at last _force_ Him to leave you to
+follow your own ways. To be left to follow your own evil ways is the
+most dreadful thing that can happen to you. Pray to God, and try to
+have Him always for your friend.
+
+We have said that during our Saviour's ministry on earth, few of the
+higher class of Jews became His disciples; but there was one
+remarkable exception, in the case of a man named Nicodemus, whose
+conversation with our blessed Lord is particularly instructive. We
+read in the Gospel of St. John, "There was a man of the Pharisees,
+named Nicodemus, a ruler of the Jews: the same came to Jesus by night,
+and said unto him, Rabbi, we know that thou art a teacher come from
+God: for no man can do these miracles that thou doest, except God be
+with him." Nicodemus was a man of sense, and the miracles of Jesus had
+convinced him; for he felt certain that no one but the Son of God, the
+Messiah, could do such things. He was willing to acknowledge this; but
+afraid of the ridicule or reproaches of his friends, he came to Jesus
+by night, that no man might know of his visit. Christ, who is very
+merciful, did not refuse to listen to Nicodemus, but began to show him
+that there must be some proof of faith in a holy life. So when
+Nicodemus declared his belief that Jesus came from God, "Jesus
+answered and said unto him, Verily, verily, I say unto thee, Except a
+man be born again, he cannot see the kingdom of God." Nicodemus, not
+understanding the real meaning of these words, "saith unto him, How
+can a man be born when he is old?" meaning that it was impossible for
+a man who had been born many years before, again to become a baby.
+"Jesus answered, Verily, verily, I say unto thee, Except a man be born
+of water and of the Spirit, he cannot enter into the kingdom of God.
+That which is born of the flesh is flesh; and that which is born of
+the Spirit is spirit." Jesus meant that, as to the body or flesh, no
+man could of course be born again; but that by the help of the Holy
+Spirit, the man's nature might be changed so that he would become
+holy, trying in all things to please God: such a change in the
+character, temper, and disposition might be compared to a new birth;
+and without such a complete change, no one could enter into the
+kingdom of God. Such teaching might well cause Nicodemus great
+surprise; and Jesus said unto him, "Marvel not that I said unto thee,
+Ye must be born again. The wind bloweth where it listeth, and thou
+hearest the sound thereof, but canst not tell whence it cometh, and
+whither it goeth: so is every one that is born of the Spirit." In
+these words our Saviour warns Nicodemus, that a man's conduct only can
+show whether he has been born of the Spirit: just as we cannot see the
+wind, but we know that it blows, because we hear the noise it makes,
+and see its effects in the way the trees and other things are blown
+about.
+
+Nicodemus, in astonishment at all he heard, now said, "How can these
+things be?" and then Jesus told him how necessary it was to have faith
+when hearing of heavenly things, since it is impossible for man to
+understand how the great works of God are done. At this time Jesus
+uttered that remarkable prophecy, comparing His crucifixion to the
+setting up of the Brazen Serpent in the wilderness; saying, "And as
+Moses lifted up the serpent in the wilderness, even so must the Son of
+man be lifted up: that whosoever believeth in him should not perish,
+but have eternal life." When the children of Israel were dying from
+the effects of the bites of the fiery flying serpents, those who so
+believed the words of Moses, as to look up at the brazen serpent, were
+saved at once from the death of the body. When all the children of men
+were dying from the effects of sin (the bite of that old serpent the
+Devil), all who would in faith look up to the cross of Christ, and
+believe in Him, would be saved from the far more dreadful death (or
+eternal misery) of the soul. And then our Saviour went on to speak of
+the great love of God, as shown by His giving His Son to die for man.
+
+"After these things came Jesus and his disciples into the land of
+Judaea; and there he tarried with them, and baptized. And John also was
+baptizing in AEnon, near to Salim, because there was much water there":
+here many of the people came to John, and were baptized. Some of those
+who came to him, seem to have been rather distressed or surprised that
+Jesus was drawing men away from him; and they said, "Rabbi, he that
+was with thee beyond Jordan, to whom thou bearest witness, behold, the
+same baptizeth, and all men come to him."
+
+John immediately reminded his hearers, that he had always told them
+that he had only come as the messenger of Christ to prepare His way,
+and that now that Christ was come, his ministry was ended, and he had
+only to rejoice in the success of his Heavenly Master. He himself was
+but a man, "of the earth, earthy"; but of Him whose messenger he was,
+he said, "He that cometh from above, is above all." Moreover, John
+said, "He must increase, but I must decrease." Jesus had just begun
+His work, which would go on and increase; John's work was finished,
+and he himself would not long remain on earth.
+
+And so it was; for very shortly afterwards, John the Baptist was shut
+up in prison by Herod Antipas, the governor of Galilee.
+
+
+
+
+Chapter IX.--JOHN PUT INTO PRISON.
+
+
+Herod Antipas, one of the sons of Herod the Great, was governor of
+Galilee: Philip, another of them, was governor or tetrarch of Itruria.
+The word "tetrarch" means the governor of a certain portion of a
+kingdom. The land of Palestine being subject to the Romans, they had
+divided it into portions; and the governors of each portion were
+styled tetrarchs. Philip had a wife called Herodias, a bad woman, who
+behaved ill to her husband, and at length left him, and became the
+wife of his brother Herod. Now this was a great sin on the part of
+Herod, as well as that of Herodias, and John the Baptist reproved them
+for it: this holy man was not afraid to speak the truth, though doing
+so was sure to bring trouble upon himself, for Herod was a proud man,
+who would not like to be told of his faults, and Herodias would be
+much more angry.
+
+But John had been sent by God the Father to prepare the way of the
+Lord, by teaching His Will to men, and exhorting them to repentance
+and amendment of life: this John was determined to do, undismayed by
+any fear of what man might do to him; and therefore he told Herod,
+that it was not lawful, not allowed by the Law of God, that he should
+thus take his brother's wife to be his wife.
+
+The consequence was, that John was immediately put into prison.
+Herodias, who hated him for reproving her, would gladly have had him
+put to death; but she could not yet prevail on Herod to consent to so
+wicked an act.
+
+There seems to have been two reasons which made Herod unwilling to put
+his prisoner to death. In the first place, many of the Jews looked
+upon John as a prophet and a teacher sent by God; and Herod feared
+that there might be some riot amongst the people, in which case the
+Romans might accuse him of having misgoverned the country, and suffer
+him to be no longer governor. The other reason was, that although
+Herod was angry with John, he could not help seeing that he was a good
+and holy man; so much so, that he listened to his advice on many
+points, though he would not act according to it, in the matter of
+Herodias. Even after John was cast into prison, Herod often "sent for
+him, and heard him gladly, and did many things."
+
+Well would it have been for Herod, if he had done _all_ things
+according to John's advice.
+
+"Now after that John was put in prison, Jesus came into Galilee,
+preaching the gospel of the kingdom of God": preaching, that is, the
+good tidings of how sinful man might enter into the kingdom of God,
+from which the Fall of Adam had shut him out. "Repent ye and believe
+the Gospel," was the sum of his preaching: true repentance would make
+men leave off sinning; and belief in the Gospel would lead them to
+strive to be holy, out of love for the Saviour, who was come upon
+earth to deliver them from eternal misery.
+
+He preached the Gospel of the kingdom of God to all who would hear
+him; they naturally told others; so that "there went out a fame of him
+through all the region round about." Besides this, "Jesus taught in
+their synagogues." Synagogues were buildings in which the Jews
+assembled to pray to God, and to hear the holy Scriptures read and
+explained. The use of synagogues began after the return of the Jews
+from their captivity in Babylon; and in our Saviour's time there were
+great numbers of them, not only in towns and villages, but all over
+the country: some writers tell us, that wherever there were ten
+grown-up men, able to form a congregation, the Jews thought it right
+to build a synagogue.
+
+It would be well if Christians had in this matter followed the example
+of the Jews; for unhappily there are not now nearly enough Churches in
+our land, so that there are great numbers of men, women, and children
+in England, who could not go to Church if they wished to do so,
+because there is not room enough for them. This is very sad, and we
+should always be ready to give our money to help in building Churches,
+which are so much wanted all over the country.
+
+The Synagogues were generally built close to rivers and brooks, so as
+to have water at hand for all the ceremonies of purification: it was
+right in the Jews to observe these outward ceremonies, but it would
+have been better for them if they had remembered, that they were only
+ordered, to show the necessity of purifying the heart and life from
+sin. Let _us_ remember this, and pray to God, "Make me a clean heart,
+O God."
+
+The daily service in the Synagogue, consisted of prayers and the
+reading of a portion from the books of Moses, which was afterwards
+expounded or explained: on the Sabbath days, a second portion of
+Scripture, from the writings of the Prophets, was read in addition. A
+certain number of wise and serious men, were chosen to be Rulers of
+each Synagogue; that is, to settle all matters concerning it, and to
+arrange the services, and appoint the readers. The readers were
+usually some of the Scribes; but strangers were often allowed to read
+and expound the Scriptures in their place, and any one who was looked
+upon as a prophet, would be eagerly listened to. To show their
+reverence for the Scriptures, the Jewish doctors stood up whilst they
+read the daily portions, and then sat down, whilst they explained the
+meaning to their congregation. Whenever any person among the Jews set
+himself up as the founder or leader of a party, by teaching any
+peculiar doctrines, he was allowed by the Rulers to explain these
+doctrines publicly in the Synagogues; so that all men might have an
+opportunity of hearing his opinions, and judging whether such a
+teacher spoke according to the Scriptures, and ought to be listened
+to, and followed. In consequence of this custom, Jesus Christ, and in
+after times His Apostles also, were allowed to read and expound in the
+Synagogues.
+
+Every considerable synagogue, that is, every one so situated as to
+have a large congregation, had attached to it an academy, or school
+for elder children, who here studied the Scriptures under the guidance
+of the Rabbis. But unfortunately, with the Scriptures, which are the
+Word of God, these Rabbis instructed the Jewish youth in the
+traditions of man. "Traditions" were sayings and doctrines which had
+never been written down, but had merely been told by word of mouth
+from father to son, and had thus been handed down through many
+generations. Many of these traditions, which had some truth in them at
+first, had become sadly altered by thus being told by one to another;
+so that some of them were, in our Saviour's time, quite contrary to
+the commandments and precepts of God.
+
+Other traditions again had been entirely invented by men, and were not
+deserving of any attention; but the Jews received them all, and looked
+upon them as equal in authority, or rather as superior, to the Holy
+Scriptures themselves.
+
+The Rabbis who taught in the academies attached to the synagogues, sat
+in the midst of their scholars, who all stood round them.
+
+We have said, that "When Jesus had heard that John was cast into
+prison, he departed into Galilee," preaching and teaching throughout
+the country. "And leaving Nazareth," which had been the home of His
+childhood, "he came and dwelt in Capernaum, which is upon the sea
+coast (of the lake of Tiberias), in the borders of Zabulon and
+Nepthalim." Thus was fulfilled the prophecy spoken by Esaias, that is
+Isaiah, "The land of Zabulon and the land of Nepthalim, by the way of
+the sea, beyond Jordan, Galilee of the Gentiles; the people which sat
+in darkness saw great light; and to them which sat in the region and
+shadow of death light is sprung up." In the holy Scriptures, the word
+"darkness" constantly means ignorance and sin; whilst "light" is used
+to express the contrary, as knowledge and goodness. The people of
+Galilee were ignorant and sinful, but the Gospel of Jesus Christ was
+as a light to drive away this darkness, by teaching men to believe in
+their Saviour, and obey the Will of God. This blessing was now
+brought, as the prophet Isaiah had foretold, to the country round
+about Capernaum.
+
+From this time, Capernaum seems to have been the home of Jesus Christ;
+as far, at least, as he could be said to have a home, when His whole
+life was spent in moving about the country from one place to another,
+"teaching in their synagogues, and preaching the Gospel of the
+Kingdom, and healing all manner of sickness, and all manner of disease
+among the people."
+
+In the Four Gospels you must look for the full account of the
+miracles, parables, and conversations of our blessed Saviour; here
+many of them will be only briefly mentioned.
+
+In passing on one occasion from Judaea into Galilee, "He must needs go
+through Samaria." His disciples being gone into the town to buy food,
+Jesus asked a woman of Samaria who came to draw water from the well,
+to give Him to drink; and He took this occasion to tell her, that it
+signified little in what place men worshipped God, if they worshipped
+Him properly "in spirit and in truth," that is, truly and sincerely,
+in faith; and he ended by telling her plainly that He was the Messiah,
+expected by Samaritans as well as by Jews. In consequence of what
+passed between our Lord and this woman, many of the Samaritans
+believed in Him as the Christ, the Saviour of the world.
+
+Jesus appears to have remained at Samaria for two days; and we may be
+quite sure that during that time He preached "the Gospel of the
+Kingdom" to all who would hear His words.
+
+Next we hear of another miracle worked at Cana, where He had changed
+the water into wine. A certain nobleman, whose son was sick at
+Capernaum, came to Him to implore His help: this nobleman believed
+that Jesus could heal his son, and his faith was rewarded by having
+his child restored to health. After this, Jesus "came to Nazareth,
+where he had been brought up; and as his custom was, he went into the
+synagogue on the Sabbath day, and stood up for to read. And there was
+delivered unto Him the book of the prophet Esaias. And when he had
+opened the book, he found the place where it was written, The Spirit
+of the Lord is upon me, because he hath anointed me to preach the
+Gospel to the poor; he hath sent me to heal the broken-hearted, to
+preach deliverance to the captives, and recovering of sight to the
+blind; to set at liberty them that are bruised, to preach the
+acceptable year of the Lord. And he closed the book, and he gave it
+again to the minister, and sat down. And the eyes of all them that
+were in the synagogue were fastened on him," eagerly expecting the
+explanation of this passage of holy writ. Jesus told them, that this
+prophecy was now fulfilled in Him; and when they hesitated to believe
+in "Joseph's son," and seemed to wonder why He did not work miracles
+there, He reminded them that miracles were worked, and always had been
+worked, just according to the pleasure of God, who often chose the
+most unlikely persons to work his miracles upon. His words made all
+who were in the synagogue very wrath; "and they rose and thrust him
+out of the city, and led him unto the brow (or edge) of the hill
+whereon their city was built, that they might cast him down headlong,"
+and so put an end to his life and his preaching; but not yet, and not
+so, was the Son of man to die. He therefore worked a miracle to save
+himself, and "passing through the midst of them, went His way."
+
+
+
+
+Chapter X.--CALLING OF SIMON AND OTHERS.
+
+
+The number of Christ's disciples increased, but it was necessary that
+He should have a certain number of faithful men constantly with Him,
+to be witnesses of all that He said and did whilst on earth; so that
+they might teach "the Gospel of the Kingdom" to others, when he should
+have returned to His Father in Heaven. To this end, therefore, when
+walking by the Sea of Galilee, Jesus bid the two brothers, Simon
+called Peter, and Andrew, leave their occupation of fishermen, and
+follow Him wheresoever He should go; telling them that He would make
+them fishers of men: meaning, that as by putting their nets into the
+sea, they had hitherto brought fish to land; so now, by preaching the
+Gospel, they should bring men to the kingdom of Heaven. Jesus did not
+speak in vain: "straightway they forsook their nets, and followed him.
+And when he had gone a little farther thence, he saw James the son of
+Zebedee, and John his brother, who also were in the ship mending their
+nets. And straightway he called them; and they left their father
+Zebedee in the ship with the hired servants, and went after him." A
+miracle quickly confirmed the faith of these four disciples. The
+people, who had gathered round our Lord to hear his words, so pressed
+upon Him, that He entered into Simon's ship, and from thence taught
+the people. When He had spoken to them for some time, "he said unto
+Simon, Launch out into the deep, and let down your nets for a
+draught." Now Peter, who had been toiling all night, which is the best
+time for catching fish, knew that there was little chance of taking
+any then; but the command of his Master was enough for him. His
+obedience was rewarded by a wonderful draught (or take) of fishes,
+which greatly astonished Simon and Andrew, as well as their partners,
+James and John. Peter, seeing the wonderful works of God, felt that he
+was utterly unworthy even to be the servant of so glorious a Being,
+and falling at Jesus's knees, he exclaimed, "Depart from me; for I am
+a sinful man, O Lord!" But Jesus encouraged him, and repeated His
+promise, that His disciples should by their preaching of the Gospel
+bring the hearts of men to love and obey the Lord, for "he said unto
+Simon, Fear not; from henceforth thou shalt catch men. And when they
+had brought their ships to land, they forsook all, and followed him."
+
+From henceforth these four disciples, who had been especially called,
+became the constant attendants of our Lord. Three of them, Simon,
+James, and John, were more particularly favoured; for they are
+mentioned as being with the Lord on many occasions, when His other
+disciples were not with Him; thus they were witnesses of all the
+wonderful events in His life.
+
+After the calling of Simon and his companions, Jesus went with them
+into Capernaum; "and on the Sabbath day he entered into the synagogue
+and taught." Jesus did not talk to the people, as many of the Scribes
+did, about ceremonies and traditions; but he tried to draw their
+thoughts away from such comparative trifles, and fix them upon the
+Lord God Almighty--upon His goodness and mercy, and upon the necessity
+of faith and love producing perfect obedience to His holy Will. Jesus
+spake of holiness and righteousness in a way that they had never
+before heard; and he spake also in a tone of authority as One who had
+a right to command. He told them that he was indeed the Son of God,
+and that he spake unto them in the name of the Lord God of Israel: He
+warned the impenitent and disobedient, that they would bring eternal
+misery upon themselves, while He promised eternal happiness to all who
+would believe and obey. No wonder that His hearers were astonished at
+such teaching, from one who appeared to be merely a man like
+themselves. But to convince them that they might safely believe in
+Him, Jesus, even in the synagogue, healed a man who had a spirit of an
+unclean devil, so that "the people spake among themselves, saying,
+What a word is this? for with authority and power he commandeth the
+unclean spirits, and they do obey him. And immediately the fame of him
+went out, and spread abroad throughout all the region, into every
+place of the country round about Galilee."
+
+"And when they were come out of the synagogue, Jesus with James and
+John entered into the house of Simon and Andrew: here the mother of
+Simon's wife lay sick of a fever." The poor woman's friends besought
+Jesus for her; He took her by the hand; the fever left her at once;
+and then, instead of being weak, as people naturally are after a
+fever, her health and strength returned at once, and "immediately she
+arose and ministered unto them." The news of so wonderful a cure,
+increased the fame of Jesus.
+
+The wonderful cures performed by Jesus brought many to ask His help.
+"And when the even was come," that is, as soon as the Sabbath was
+over,--for the Jews reckoned their Sabbath to begin at sunset, or
+about six o'clock on Friday evening, and to end at the same hour on
+Saturday night,--as soon, therefore, as the Sabbath was past, "all the
+city was gathered together at the door, and they brought unto him all
+that were diseased, and them that were possessed with devils: and he
+cast out the spirits with his word, and healed all that were sick."
+Thus were fulfilled the words spoken, 700 years before, by Esaias the
+prophet, who said, "Himself took our infirmities, and bare our
+sicknesses."
+
+This prophecy was doubly fulfilled: first, by healing sicknesses and
+diseases, Christ, during his lifetime, took away the consequence of
+the punishment of sin; secondly, by His death upon the Cross, He took
+away sin, and procured forgiveness and salvation, for all who seek it
+in the way appointed by Him.
+
+"And in the morning, rising up a great while before day, he went out,
+and departed into a solitary place and there prayed." Having taken
+upon Himself the form and nature of man, Jesus now set His disciples
+an example of what prayer ought to be. It is a blessed thing to be
+allowed to pray to God--to tell Him of all our joys and sorrows--and
+to beg Him to bless us, and make us able to do well, whatever work He
+may give us to do. We sinful creatures have also another thing to pray
+for; and that is, forgiveness of our sins for Jesus Christ's sake, and
+such true repentance, as will make us try every day to do His holy
+Will better and better. For all these blessings we should constantly
+pray: but you must remember, that it is quite possible for you to
+kneel down every morning and evening and repeat the prayers which you
+have learnt, and _yet never really pray one bit_.
+
+Prayer is speaking to God, and begging Him to give us what we stand in
+need of, both for our souls and bodies. Now, amongst ourselves, it is
+thought very rude and disrespectful, to speak to any person without
+thinking of what we are saying: and what should we think of a person
+who went into the presence of an earthly king, to ask some great
+favour, and then spake in a careless, indifferent manner, without
+seeming to know or care what he was asking for? We should all blame
+such a person; and think that he did not deserve to have his petitions
+granted. What must it be, then, to speak to the Lord God Almighty, the
+King of Kings, in such a manner? Then, again, if you really wanted
+your Parents to do anything for you, or give you anything, you would
+not ask them carelessly, as if you did not care whether they said
+"Yes" or "No"; you would beg and pray earnestly with all your heart.
+Now this is what you should do when you say your prayers to God, your
+heavenly Father, Who can give you all you need on earth; and can
+besides, put His holy Spirit into your heart, and give you eternal
+happiness hereafter. Try, then, always to pray from your heart, and
+never allow yourself to repeat words carelessly, as if prayer was a
+task, to be got through as soon as possible. Such prayers can never
+please God; on the contrary, by praying in such a way we commit a
+great sin; for we take God's holy Name in vain, every time we kneel
+down to say our prayers. Written prayers are useful as helps; but you
+should also try of your own self to ask God to forgive you for any
+naughty things you have done, and help you to do better: God does not
+care what words we say, if our hearts really pray.
+
+Jesus, you will observe, got up before it was light, and went into a
+quiet place, where he could pray without interruption. He would rather
+give up His night's rest, than not have time to pray to His heavenly
+Father; and we must remember, that as He had taken upon Him the nature
+of man, He was just as liable to be tired and sleepy as we are; and
+therefore, He suffered as much from giving up his night's rest as we
+should do; let His conduct, therefore, be an example to us.
+
+In the morning, "Simon and they that were with him," (the three other
+disciples already called,) missed their Master, "and followed after
+him. And when they had found him, they said unto him, All men seek for
+thee." No doubt, as soon as it was day, all they that had any sick in
+their families, brought them to be healed, and were disappointed at
+finding only the disciples.
+
+After this, "Jesus went about all Galilee, teaching in their
+synagogues, and preaching the Gospel of the Kingdom, and healing all
+manner of sickness and all manner of disease among the people. And his
+fame went throughout all Syria; his wonderful cures were heard of in
+neighbouring lands, and they brought unto him all sick people and
+those which were possessed with devils, and those which were lunatic
+(or mad); and he healed them." And there followed him great multitudes
+of people from Galilee, and from Decapolis, and from Jerusalem, and
+from Judaea, and from beyond Jordan.
+
+
+
+
+Chapter XI.--THE LEPER HEALED.
+
+
+We read so often in the Gospels, of Jesus casting out devils and
+unclean spirits, that it may be as well to say something on this
+subject, as in these days there is nothing of the kind. We know that
+the Devil has ever been the greatest enemy of mankind, trying to
+destroy the souls and bodies of men. In the Old Testament, we read of
+diviners, enchanters, wizards, sorcerers, and magicians, who were all
+persons wicked enough to try to have communication with evil spirits;
+and we also read that the children of Israel were commanded to put all
+such to death. But it seems that when men would persist in doing the
+Devil's work by sinning against God, the evil spirits were allowed to
+have power over their bodies, as they had, by listening to his
+temptations, given him power over their souls. Certain it is, that in
+the time of our Lord, the evil spirits had some extraordinary power
+over the bodies of some men; entering into them as it were, and making
+them do things hurtful to themselves and others. Such people are
+spoken of as "demoniacs," or as being "possessed of devils" or
+"unclean spirits."
+
+Most likely the reason why God allowed the Devil to have power over
+the bodies of men, was to show the people the reality of a "ghostly
+enemy"; and to remind them, that if they allowed the Devil to get into
+their hearts and make them serve him, they would be unfit ever to go
+into the kingdom of God. The sad state in which these poor demoniacs
+were, was a sort of sign of the dreadful condition in which all the
+descendants of Adam must for ever have continued, if the Son of God
+had not come down to destroy the works of the Devil, and free the
+souls of men from his power.
+
+When Jesus cast the devils and unclean spirits out of the _bodies_ of
+men, it was a plain proof that His power was greater than theirs; and
+that he could, therefore, most certainly deliver the _souls_ of men
+from the power of their enemy.
+
+Evil spirits were thus allowed to show their power, in order more
+clearly to manifest, or show forth, the great power and glory of the
+Son of God, Whom even the devils were bound to obey: they were,
+moreover, forced to bear witness to the fact that He _was_ the
+Messiah, for on many occasions they cried out, "Thou art Christ, the
+Son of God."
+
+When we read of these unhappy men who were possessed by devils, let us
+remember that the same evil spirit is watching to destroy us; and that
+though he has now no power over the bodies of men, he tries to get
+possession of our hearts, and unless we resist him steadfastly, he
+will succeed. To encourage us to fight against the Devil, we must
+remember that he has no power over our souls but what we give him, by
+wilfully sinning against God. Powerful as our enemy is, our Friend
+and Saviour is vastly more powerful; and He will bless and keep all
+who do resist the Devil, and strive to obey and serve God faithfully.
+
+The next miracle mentioned, was the cure of a leper. Both Jews and
+Gentiles looked upon leprosy as a type of sin; that is, as being to
+the body, what sin is to the soul: the leprosy first shows itself in a
+little spot, but quickly spreads, and covers the whole body with
+sores. Sin begins in some act of disobedience; not being resisted, one
+sin leads to another, till the whole heart is filled with evil
+passions.
+
+The leper was considered unclean, and was not allowed to live amongst
+God's people, nor enter into the Courts of the Temple; typifying that
+sin is hateful in the sight of God, and that those who persist in it
+cannot enter into the kingdom of Heaven.
+
+The leprosy was looked upon as incurable by any human means, and
+therefore whenever a leper was healed, it was attributed to an
+especial exertion of the Divine power. In like manner, God only could
+take away the guilt and punishment of sin, and cleanse the heart of a
+sinner.
+
+The Leper, who went to Jesus beseeching Him, knew that no human skill
+could heal his disease; but believing Him to be the Son of God--the
+Messiah, he "fell on his face worshipping Him, and saying, Lord, if
+Thou wilt, Thou canst make me clean."
+
+Pleased with the man's faith, Jesus touched him, and said, "I will; be
+thou clean: and immediately the leprosy departed from him, and he was
+cleansed. And Jesus saith unto him, See thou say nothing to any man:
+but go thy way, show thyself to the priest, and offer for thy
+cleansing those things which Moses commanded for a testimony unto
+them." The Levitical Law declared, that the priests were to be judges
+in all cases of leprosy. Any one suspected of having this dreadful
+disease, was to be examined by the Priest: if the Priest pronounced
+his disease to be leprosy, he was at once considered unclean, and cut
+off from all communication with his fellow men. In like manner, if it
+pleased God to take away the disease, the leper was to go again to the
+Priest to be examined, and if he pronounced him to be cured, the poor
+man was then considered clean, and restored to the society of his
+fellow creatures.
+
+When our Lord dismissed the leper, He told him to "offer those things
+which Moses commanded." The ceremony of cleansing, to be observed by
+every one who had been cured of leprosy, was as follows:--Two live and
+clean birds were to be taken, with cedar-wood, hyssop, and other
+things; one of these birds was to be killed over a brook of running
+water, and its blood received in an earthen vessel: the living bird,
+with the other things mentioned, was to be dipped in the blood of the
+dead bird, and the leper was afterwards to be sprinkled with the
+blood. This was to show, as all sacrifices were intended to do, that
+sin and uncleanliness could only be done away with, by shedding the
+blood of the innocent and clean: and thus pointing out to all men,
+that the blood of Jesus Christ, the spotless lamb of God, could alone
+wash away the sin of man.
+
+The living bird was then to be let loose in the open fields, to
+signify that the leper now cleansed from his plague, was free to go
+where he would amongst his fellow men. This was the ceremony which
+Jesus bade the leper observe, and he was not to mention his cure until
+all was accomplished. For this there appear to have been two reasons:
+in the first place, Jesus did not wish His ministry to be disturbed,
+by the excitement which the knowledge of such a miracle would create
+amongst the people, who on several occasions desired to make Him their
+king even on earth. In the second place, the Priests were so
+obstinately prejudiced against our Lord, that they would have been
+very unwilling to pronounce the leper to be clean, had they known how
+his cure had been effected: but when once they had declared him to be
+healed, they could not unsay their own words.
+
+The healing of this leper, was the plainest proof that Christ could
+give of His being indeed the Son of God; for there was a tradition
+universally believed by the Jews, that when the Messiah should come,
+He would cure the leprosy.
+
+The leper did not keep silence, but began to publish it abroad, and so
+much the more went there a fame abroad of him: and great multitudes
+came together to hear, and "to be healed of their infirmities;
+insomuch that Jesus could no more openly enter the city," without
+exciting that attention, which at present He wished to avoid: and "He
+withdrew himself into the wilderness and prayed": but even here, "they
+came to him from every quarter."
+
+"And again he entered into Capernaum after some days; and it was
+noised that he was in the house. And straightway many were gathered
+together, insomuch that there was no room to receive them, no, not so
+much as about the door: and he preached the word unto them." When we
+read of the multitudes who crowded to hear Jesus, it does seem sad
+that so few profited by what they heard: let us try not to be only
+"hearers of the word, but doers also."
+
+One day, when Jesus was thus teaching, with Pharisees and doctors of
+the law, which were come out of every town of Galilee, and Judaea, and
+Jerusalem, sitting by, a man sick of the palsy, lying on a bed which
+was borne of four, was brought to be healed.
+
+The palsy is a sad disease, which often takes away the use of the legs
+and arms, and renders the poor sufferer perfectly helpless; nor can
+the physician restore the use of the limbs.
+
+Those who had brought this poor man on a kind of litter, sought means
+to bring him into the house, and lay him before Jesus: and when they
+found that they could not come nigh unto him for the press, they went
+upon the house-top, and uncovered the roof where he was; and when they
+had broken it up, they let the poor man down through the tiling with
+his couch, into the midst of the multitude, before Jesus. The Jewish
+houses, as we must remember, were only one story high; and in the flat
+roof was an opening, leading directly to the room below.
+
+This opening was closed by a flat door; but it seems that when they
+had uncovered the opening, by removing the trapdoor, the aperture was
+not large enough for the litter to pass through it; and therefore they
+broke up some of the roof, so as to enlarge the opening, and when they
+had done this, they fastened ropes to the four corners of the sick
+man's bed, and so let him down at Jesus's feet. The trouble they had
+taken to bring to Him a man, who, as they well knew, could not be
+cured by any human creature, showed that those who brought him,
+believed that Jesus was indeed the Son of God, able to heal all manner
+of diseases. And they received the blessing sought in faith.
+
+
+
+
+Chapter XII.--CALLING OF MATTHEW.
+
+
+When Jesus saw the faith of those who had brought the man sick of the
+palsy, He said, "Son, be of good cheer; thy sins be forgiven thee."
+These words offended the Scribes (or Doctors) and the Pharisees who
+were sitting there; and they said within themselves, or thought, "This
+man blasphemeth," that is, He takes to himself a power which no human
+being can possess, for "Who can forgive sins, but God alone?" Here
+they were right: no _man could_ forgive sin, nor with a word take away
+the diseases consequent upon sin.
+
+The Scribes and Pharisees do not appear to have even spoken their
+thoughts to each other, but Jesus, by the Spirit of God which was in
+Him, perceived that they so reasoned within themselves; "and knowing
+their thoughts, He answering, said unto them, Why reason ye these
+things, and think evil in your hearts?" that is, why do ye think evil
+of Me, and condemn Me as guilty of blasphemy, because I have spoken
+such words? Then Jesus asked them, "Whether is it easier to say to the
+sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and
+take up thy bed and walk?" Thus Jesus reminded the Scribes and
+Pharisees, that to heal a man sick of the palsy was as impossible for
+a man, as to forgive sin; and that therefore He who could do such
+things, must be indeed the Son of God: and he instantly gave this
+proof of his being the Messiah, saying, "But that ye may know that the
+Son of man hath power on earth to forgive sins"--no more _words_ were
+necessary, the sentence was ended by an action; for turning to the
+sick of the palsy, he saith, "I say unto thee, Arise, and take up thy
+bed, and go thy way into thine house. And immediately he rose up
+before them, and took up the bed whereon he lay," that is, the
+mattress, rolled it up, "and went forth before them all, and departed
+to his own house, glorifying God." Had the Pharisees and Scribes been
+really anxious to know the truth, praying to God to show it to them,
+this miracle must indeed have convinced them that Jesus was the
+Messiah; but their hearts were hardened against believing in a
+Messiah, who did not come as a king in earthly power and glory.
+
+But whilst the Scribes and Pharisees would not believe the evidence of
+their own eyes, the poorer people were less obstinate. When they saw
+the poor sick man walk away completely cured, the multitude were all
+amazed at such a wonderful proof of the power of God. "And they said,
+We have seen strange things to-day: we never saw it on this fashion:
+and they glorified God, which had given such power unto men." Perhaps
+some of these people became real and true followers of Christ: but
+many of them, notwithstanding all they had seen, did not like to give
+up their sins, so as to become holy, as Christ's disciples must be.
+We think it strange that men could see such miracles, and not believe
+and follow Jesus: but do we do everything that He bids us? and yet we
+_know Him_ to be the Son of God, the Saviour of the world. Let us take
+care that we do not love our sins, so as to make us unwilling to be
+true followers of Jesus Christ.
+
+After these things, we read that as Jesus was walking by the Sea of
+Galilee, He saw "a man, a publican named Levi," also called Matthew,
+"sitting at the receipt of custom." A publican was a tax-gatherer; one
+who was appointed by the Romans to collect the taxes which they
+required the inhabitants of Judaea to pay. The Jews disliked paying
+taxes very much, because it was a mark of their being under the
+dominion of Gentile rulers: and therefore they hated all publicans or
+tax-gatherers. In general, too, the bad characters and ill conduct of
+these men did not tend to make men like them: the Romans were in the
+habit of farming out the taxes; that is, they appointed some person
+who was willing to give them a certain sum of money, and take his
+chance of what taxes he could collect. If the taxes he collected did
+not amount to as much as the sum he had paid to the Romans, of course
+he was the loser: if, on the contrary, the taxes came to more than
+what he had to give to the Romans, he was the gainer: thus the
+publicans, having paid a large sum of money for the privilege of
+collecting the taxes, were anxious to collect as much as possible, in
+order to have more for themselves: and so they often oppressed the
+people, by making them pay more than was right; and of course the
+people could not like those whom they found so troublesome and unjust,
+and therefore they hated the whole class of tax-gatherers.
+
+Levi, or Matthew, of whom we are speaking, was a Jew, who had taken
+the office of tax-gatherer under the Romans: his particular business
+seems to have been to receive the money, which every person who
+carried goods across the Sea of Galilee was obliged to pay as a tax to
+their Roman masters. Matthew was sitting in his appointed place for
+the receipt, or receiving, of "custom," that is, of the tax which it
+was the custom to pay on landing, when our Lord passed by and saw him.
+
+The Pharisees and Scribes looked upon all publicans, whether they were
+Jews or not, as heathens, unfit to be even spoken to: they would not
+even try to make them better, as they chose to think that God had
+quite cast them off. Jesus taught a very different lesson, and showed
+that God is ready to receive all who will repent of their sins and
+follow Him. Jesus, who sees what thoughts and feelings are in the
+heart of every one, made choice of Matthew as a fit man to be one of
+His constant attendants, and therefore, when he saw him sitting at the
+receipt of custom, "He said unto him, Follow me. And he left all, rose
+up, and followed him." At once, without doubt or hesitation, Matthew
+left all and followed Jesus: now, Jesus calls all of us when we are
+baptized; but how few of us try to follow Him really and truly? We
+might perhaps think that it was wrong of Matthew thus to leave his
+business and go away, because then the people who crossed the sea
+would not pay the tax required by the Romans: but as he had paid money
+to the Romans for the situation, they would not be cheated out of the
+tax: he himself would be the only sufferer. If this had not been the
+case, he _would_ have been wrong to go away before some other person
+was appointed in his place: for the Bible teaches us, that we must do
+our duty to man fairly and faithfully, in whatever state of life we
+are. By doing our earthly business honestly and well, we serve God: if
+our business takes up too much of our thoughts, and makes us forget
+God and neglect His worship, then we must give up our business; for we
+should always think _first_ of pleasing God.
+
+The next event we hear of in our Saviour's life is, that with His
+usual obedience to the Law, He went up to Jerusalem to keep a "feast
+of the Jews": most probably the feast of Tabernacles; a feast
+celebrated in the Autumn, as a thanksgiving for the harvest or
+in-gathering of corn, grapes for wine, and all other fruits of the
+earth: this feast was also intended to remind them of the journeyings
+of their forefathers in the wilderness, where they lived in booths or
+tents for forty years; and therefore they were to keep it, by dwelling
+for seven days in booths, made of the branches of trees.
+
+It seems that by the Sheep Gate, on the eastern side of Jerusalem,
+there was a pool of water, in which at a certain time of the year God
+showed His almighty power, by the miraculous cure of any sick person,
+who, after the troubling or stirring up of the water, first stepped
+into the pool. By this pool was a building, having five porches,
+through which the unclean went down to wash in the pool. This building
+was properly called Bethesda, a Hebrew word, meaning the House of
+Mercy; and the pool was from it called the pool of Bethesda. Jesus
+visited this place, where, in the porches, "lay a great multitude of
+impotent folk," that is, people who were unable to help themselves on
+account of blindness, or of diseases which took away the use of their
+legs and arms. These poor creatures were waiting for the moving of the
+waters; each hoping that he might be the one to get first into the
+pool, and be cured. Amongst these was a certain man, who had been
+unable to walk for thirty-eight years. Jesus chose this man as the
+object of a miracle, and saith unto him, "Wilt thou be made whole?"
+The poor man, thinking only of the pool, told the Lord that he had no
+chance of being healed, for he had no friends to help him; and that
+long before he could drag himself to the water, some other person was
+sure to step in and secure the blessing. Jesus then "saith unto him,
+Rise, take up thy bed, and walk."
+
+Whether this poor man had heard of Jesus before, we do not know; but
+he at once showed his faith, by _trying_ to do, what he knew he _could
+not_ do, unless he received some miraculous help from God. How
+delighted he must have been, when he found that a perfect cure was the
+reward of his faith and obedience!
+
+It was on a Sabbath day that this miracle was worked; and the Jews,
+probably the Scribes and Pharisees, found fault with the man, saying,
+"It is not lawful for thee to carry thy bed on the Sabbath day." This
+was so far true, that in the Law it was written, "Take heed to
+yourselves, and bear no burden on the Sabbath day"; and the Pharisees,
+and others who were fond of adding to the outward observances of the
+Law, and of keeping traditions, reckoned a man guilty of breaking the
+Law, if he even carried anything in his hand on the Sabbath day. When
+the Jews blamed this man, he answered very properly, that he could not
+be wrong in obeying the commands of one who had showed that he had
+power from God, by healing him of his disease. The Jews allowed that a
+prophet had power to excuse men from the strict observance of the
+Sabbath; and, as Jesus had proved Himself to be more than a prophet,
+they could say no more on that subject; but wishing to have something
+to find fault with, they asked the man, "What man is that which said
+unto thee, Take up thy bed, and walk?" This question the man could not
+answer, for he "wist not who it was, for Jesus had conveyed Himself
+away" after working the miracle at the pool of Bethesda.
+
+
+
+
+Chapter XIII.--THE PHARISEES' PRETENDED ZEAL FOR THE SABBATH.
+
+
+The man whom Jesus had healed at the pool of Bethesda, seems to have
+made the first use of his restored power by going into the House of
+God, to thank and praise Him for having been made whole. Jesus,
+finding him in the temple, bade him remember the cure which had been
+worked upon him, and show his gratitude by forsaking all his sins and
+leading a holy life, so that he might not bring upon himself far more
+terrible sufferings than any which he could feel upon earth. The man
+now understood who had cured him, and went "and told the Jews that it
+was Jesus which had made him whole": evidently believing that Jesus
+was the Messiah, and that His command was quite sufficient to justify
+a man for doing that which was not strictly lawful on the Sabbath day.
+The Jews, however, would not allow this: therefore did they "persecute
+Jesus, and sought to slay him, because he had done these things on the
+Sabbath day."
+
+Jesus, then, in a conversation of which St. John gives us an account,
+tried to convince the Jews that He was indeed the Messiah, and as
+such, _had_ authority even to heal on the Sabbath. On this occasion He
+gave the Jews advice that all of us should listen to and follow; for
+He said, "Search the Scriptures; for in them ye think ye have eternal
+life: and they are they which testify of me." The Jews believed that
+the Scriptures of the Old Testament, which were all that at that time
+were written, were indeed the Word of God, and that they showed them
+how to obtain eternal life: Jesus therefore bids them read and study
+them honestly and carefully, and that they would then see that He must
+be the Messiah, of whom those Scriptures testify or speak. We know
+that the New Testament as well as the Old, is the Word of God; and
+that it shows us the way to eternal life. Let us then obey our Lord's
+command, and search the Scriptures, that we may learn His will in
+order to do it.
+
+Jesus also told the Jews, that Moses, whom they pretended to obey
+exactly, wrote of Him; and that if they really believed Moses, and
+wished to obey the Law, they would acknowledge Him to be indeed the
+Messiah, of whom Moses and all the prophets had written. All that
+Jesus said, does not seem to have had any effect; for on the next
+Sabbath, something of the same kind happened. The disciples who were
+following Jesus through the corn-fields, being hungry, began to pluck
+the ears of corn, rubbing them in their hands, to take off the husk,
+and eating them as they went. It might seem to us that the disciples
+had no right to take ears of corn which did not belong to them, but
+this was, under the circumstances, allowed by the Law of Moses, or the
+Levitical Law: a hungry man, who was passing through standing corn,
+might pluck the ears with his hand to satisfy his wants, though he was
+forbidden "to move a sickle unto his neighbour's standing corn."
+
+The Pharisees, who were constantly watching for an opportunity to find
+fault, now asked Jesus, why He allowed his disciples to do what was
+not lawful for them to do on the Sabbath day.
+
+For very many years the Jews had neglected to observe the Sabbath in a
+proper manner, and this neglect of a positive command, had been one
+cause of the destruction of their kingdom, and of all the misery they
+afterwards suffered. Now their descendants had gone into another sin,
+and instead of making the Sabbath a day of rest from worldly cares,--a
+day to be devoted to the service of God, and to thinking of all His
+mercies,--they made so many rules as to what might or might not be
+done, that the most common and necessary actions, such as healing the
+sick, or saving the life of an animal, came to be looked upon as
+unlawful, and therefore sinful. Jesus reminded the Jews who thus
+blamed His disciples, that David was not considered to have broken the
+Law of Moses, because once, when pressed by hunger, he and his
+followers had eaten the shewbread, which it "was not lawful to eat,
+but for the priests alone." He also told them, that no one accused the
+Priests of breaking the Law, because on the Sabbath day they, in
+performing the temple services, did things in themselves forbidden on
+that holy day. Jesus ended by declaring, that "the Sabbath was made
+for man, and not man for the Sabbath": that is, that the Sabbath was
+meant for the benefit of mankind, as well as for the glory of God, and
+not to be an oppressive burden; and that the Son of man was Lord also
+of the Sabbath, and had therefore power to dispense with its rigorous
+observance; and that if they had understood the meaning of God's
+words, "I will have mercy and not sacrifice," they would not have been
+so ready to blame His disciples, as if they had been guilty of a
+crime, merely because, to relieve the pangs of hunger, they had
+plucked a few ears of corn on the Sabbath day.
+
+On another Sabbath, Jesus went into a synagogue and taught: and
+behold, there was a man whose right hand was withered; that is, his
+hand was so shrunk and dried up, that he could make no use of it. The
+Scribes and Pharisees, thinking it likely that Jesus would heal this
+man in spite of its being the Sabbath day, watched him; that they
+might find an accusation against him. "But he knew their thoughts" and
+purposes, and said to the man with the withered hand, "Rise up, and
+stand forth in the midst. And he arose and stood forth" in the sight
+of all the people in the synagogue. "And the Scribes and Pharisees
+seeing this, asked him, Is it lawful to heal on the Sabbath days? that
+they might accuse him." One party of Jews, in their mistaken zeal for
+the strict observance of the Sabbath, had come to the extraordinary
+decision, that no one might comfort the sick or mourning on that day;
+though another party did permit the people to prepare medicine, and to
+perform any service which was required for the actual preservation of
+life. Instead of answering a question only put for the purpose of
+having something to accuse Him of, Jesus said unto them, "I will ask
+you one thing; Is it lawful on the Sabbath days to do good or to do
+evil? To save life or to destroy it?" for He knew that they wished to
+destroy Him, whilst He only wanted to do good to a suffering human
+creature. Whatever might be their wishes, they could not openly
+declare that it was more lawful to do evil than good; therefore they
+made no answer, but held their peace. "And he said unto them, What man
+shall there be among you, that shall have one sheep, and if it fall
+into a pit on the Sabbath-day, will he not lay hold on it, and lift it
+out? How much then is a man better than a sheep? Wherefore it is
+lawful to do well on the Sabbath days." To such words the Jews could
+make no answer. Jesus, grieved to see the hardness of heart that
+prevented the Pharisees believing in Him, and made them angry instead
+of glad, to see a fellow-creature relieved; "looked round about on
+them with anger, and saith unto the man, Stretch forth thine hand":
+the man had faith to try, and the power to do so was given to him; "he
+stretched it forth; and it was restored whole, like as the other."
+Then the Pharisees, almost beside themselves with anger, are said to
+have been filled with madness; and they went forth, with the
+Herodians, and straightway held a council against him; and communed
+one with another, what they might do to Jesus, and how they might
+destroy him. It is sad to think that all the proofs of our Saviour's
+power, only made the Pharisees and others more and more anxious to put
+Him to death.
+
+When we read such accounts as these, let us be thankful for our
+Sabbaths, and try to keep them holy; spending our time in worshipping
+God, in learning our duty, and in doing good to others. Above all, let
+us take particular care to be holy on this holy day; and not to do the
+least wrong thing, on a day which is called the Lord's Day.
+
+The time was not yet come for Jesus to give up His life, and
+therefore, knowing that the Pharisees sought to destroy Him, He
+withdrew Himself from Jerusalem, and went with his disciples into
+Galilee "to the sea; and a great multitude followed him" from all
+parts, even from beyond Jordan; and also many of the inhabitants of
+Tyre and Sidon, having heard what great things Jesus had done, came
+unto him. As many as had plagues or diseases "pressed upon him for to
+touch him," and he healed them all. "And unclean spirits, when they
+saw him, fell down before him, and cried, saying, Thou art the Son of
+God." Thus was fulfilled what had been said 700 years before by the
+prophet Isaiah, who declared that when the Messiah should come to set
+up a new Law, even the Gospel, He would use no force nor violence, but
+do it entirely by kindness; and by showing an example of kindness and
+forbearance to the weak, encouraging them to become better. The
+prophet's words, put into his mouth by God, were, "Behold, my servant,
+whom I have chosen; my beloved, in whom my soul is well pleased; I
+will put my spirit upon him; and he shall show judgment to the
+Gentiles. He shall not strive, nor cry; neither shall any man hear his
+voice in the streets. A bruised reed shall he not break, and smoking
+flax shall he not quench, till he send forth judgment unto victory.
+And in his name shall the Gentiles trust."
+
+An _example_ of goodness and holiness and kindness, has more effect
+than all that can be _said_ on the subject. By the piety and good
+conduct of the followers of Jesus, men were led to take the same part,
+and thus by the blessing of God, has the Gospel spread over the earth.
+All Christians should remember this, and try to show by their conduct
+that they are followers of Jesus. Even children can set an example to
+other children, either for good or evil: but if they do it for evil,
+they are doing the work of the Devil.
+
+
+
+
+Chapter XIV.--THE APOSTLES CHOSEN.
+
+
+As Jesus was to live only for a short time on earth, it was needful
+that He should leave behind Him others who should carry on His work,
+and preach the Gospel after His death. But if these men were to repeat
+to others the words which Jesus had spoken, and show them the
+wonderful things which He had done, it was necessary that they should
+be constantly with their Lord, so as to be able to bear witness as to
+all that He had said or done.
+
+During the time that our Saviour had been teaching and healing the
+sick, many persons had become His followers, besides those whom He had
+especially called to be His disciples. From amongst the number of
+those who had become disciples, twelve were now to be chosen, to be in
+constant attendance upon their Master, that they might, after his
+death, bear witness to His life, and actions, and teaching.
+
+The night before this choice was to be made Jesus "Went out into a
+mountain to pray, and continued all night in prayer to God." Thus He
+set us an example of the way in which we should prepare ourselves for
+any important work we have to do; and that is, by asking guidance and
+help from our heavenly Father.
+
+"And when it was day, he called unto him his disciples whom he would;
+and they came unto him: and of them he chose twelve (whom also he
+named Apostles) that they should be with him, and that he might send
+them forth to preach, and to have power to heal sicknesses, and to
+cast out devils." He ordained twelve--Simon (whom he also named Peter)
+and Andrew his brother; and "James the son of Zebedee, and John the
+brother of James; and he surnamed them Boanerges, which is, The sons
+of thunder; and Philip, and Bartholomew; and Matthew, and Thomas; and
+James the son of Alphaeus, and Judas Thaddaeus, the brother of James;
+and Simon the Canaanite, called Zelotes; and Judas Iscariot, which
+also betrayed him."
+
+We have already seen how Andrew, Simon Peter, James and John the sons
+of Zebedee, Philip, and Matthew, were called in the first instance to
+be the disciples of Jesus: Bartholomew, who was also ordained an
+Apostle, is supposed to be the same person spoken of as Nathanael, who
+being brought to Jesus by Philip, at once acknowledged Him to be the
+Son of God, and became one of His disciples. Of the other five
+apostles, we know nothing previous to their being now chosen: to the
+name of one, there is a terrible distinction, "who also betrayed him";
+and in the three accounts of this event, written by different writers,
+he is thus pointed out as "the traitor." Of the twelve Apostles, five
+have left us valuable records of our Saviour's life and teaching.
+
+You will remember that in the Bible we have Four Gospels; that is,
+four different accounts of our Lord's sayings and doings whilst on
+earth, and of the Gospel which He came to teach. The first of these
+was written by Matthew, about five years after the death of Jesus
+Christ. The Gospels "according to St. Mark and St. Luke," were written
+about twenty-seven years later: St. Luke was a disciple of Christ's
+before His crucifixion, and St. Mark was probably one also, but
+neither of them was an Apostle. As the Gospel of St. Matthew gives an
+account of the birth of Jesus Christ, St. Mark's says nothing on the
+subject, but begins with the public appearance of John the Baptist;
+whilst, on the contrary, that of St. Luke gives many particulars
+omitted by St. Matthew. St. John, who lived to be 100 years old, did
+not write his Gospel until sixty-four years after the death of Christ:
+he seems to have written it, in order to tell us many things not
+mentioned in the former Gospels, particularly the conversations and
+discourses of our Lord: and he repeats very little of what is recorded
+by the other Evangelists, as we call those who wrote the Gospels. Out
+of the four Evangelists, two were Apostles also, and two were not. St.
+Luke has also left us another very valuable record, of the acts done
+by the Apostles after our Saviour's death: this is the only history of
+all that the Apostles did and said, and it is called "The Book of the
+Acts of the Apostles." Before St. John wrote his Gospel, he wrote what
+is called "The Book of the Revelation of St. John," being an account
+of visions vouchsafed him, and prophecies made known to him, whilst in
+banishment in the isle of Patmos, on account of his religion.
+
+St. John also wrote three of the Epistles, or Letters, which form part
+of the New Testament. Peter wrote two Epistles, James and Jude, or
+Judas Thaddaeus, each one: but the greater number of the Epistles were
+written by St. Paul, who did not become a disciple or follower of
+Jesus until after the crucifixion.
+
+The Jewish Rabbis preferred to take as their pupils and disciples,
+rich and learned men; but, as we have seen, Jesus chose poor and
+ignorant men, to show that learning was not necessary to enable men to
+understand the Gospel; for that its truths are so plain, that even the
+most ignorant person, who in his heart loves God, can understand the
+Gospel, and learn how to please God.
+
+Multitudes of the people continued to come to Christ, to hear him, and
+to be healed of their diseases: he healed them all, and also tried to
+show them how they ought to behave, in order to obtain the blessing of
+God. Seeing the multitudes, he went up into a mountain, and there
+spake all the words which we call the "Sermon on the Mount": an
+account of this Sermon is given to us both by St. Matthew and St.
+Luke. All Christians should study it, and try to obey it: even
+children can understand a good deal of it, if they will try.
+
+When Jesus "had ended his sayings," and was come down from the Mount,
+"he entered into Capernaum, where at this time He worked the miracle
+of healing the Centurion's servant." A Centurion, amongst the Romans,
+was the captain or commander of 100 men. This Centurion, though he was
+himself a Gentile, was kindly disposed towards the Jews, and had at
+his own expense built a synagogue for their use: he also believed in
+Jesus as the Son of God; and did not doubt that at His word the
+disease of which his servant was dying would at once be removed:
+therefore, not thinking himself worthy even to speak to the Lord, he
+sent unto Him the elders of the Jews; probably the elders belonging to
+the synagogue he had built. Jesus immediately went with these elders;
+but when they got near the Centurion's house, some of his friends came
+at his desire, to beg that Jesus would not trouble himself to come,
+for if He would only speak the word, his servant would be healed. It
+would seem that the Centurion himself quickly followed the last
+messengers; and he received the reward of his faith, for his servant
+was healed, and at the same time Jesus told those about Him, that the
+Centurion had shown more faith than He had found amongst the Jews; and
+that many Gentiles would through their faith be received into the
+Kingdom of Heaven, whilst many of the Jews would be shut out, on
+account of their wilful unbelief.
+
+The next miracle we hear of, was the bringing to life of the widow's
+son, who was being carried out of Nain to be buried, when Jesus came
+to the gate of that city. "And there came a fear on all" who saw these
+things: "and they glorified God, saying, That a great prophet is risen
+up among us; and that God hath visited his people." These people
+rightly felt, that the Doer of such things must indeed be the Messiah:
+and this saying was spread abroad, not only throughout all Judaea, but
+throughout all the region round about. "And the disciples of John"
+went to him in prison, where he had been, as we have heard, put by
+Herod; "and shewed him of all these things." "Now when John had heard
+in the prison the works of Christ, he, calling unto him two of his
+disciples, sent them to Jesus," telling them to say, "Art thou he that
+should come, or do we look for another?" John did not send to ask this
+question for his own satisfaction; he knew well enough that Jesus was
+indeed the Messiah that "should come," and that no other was to be
+looked for: but he wanted to strengthen the faith of his own
+disciples, and convince them that Jesus was indeed the Messiah, and
+that they must follow Him.
+
+"When the men" whom John had sent "were come unto" Jesus, "they said,
+John Baptist hath sent us unto thee, saying, Art thou he that should
+come? or look we for another?"
+
+This question our Lord did not immediately answer, in words, at least;
+but "in the same hour he cured many of their infirmities and plagues,
+and of evil spirits; and unto many that were blind, he gave sight."
+
+Then Jesus, answering the question put to Him by the disciples of
+John, said unto them, "Go your way, and tell John what things ye have
+seen and heard; how that the blind receive their sight, and the lame
+walk, the lepers are cleansed, and the deaf hear; the dead are raised
+up, and the poor have the Gospel preached unto them." The Jews all
+knew perfectly well, that the doing of all these wondrous miracles was
+to be a sign to point out the Messiah, for the prophets had declared
+that He should do them. Now these things were being done every day,
+and therefore it was quite clear, to all who were not determined not
+to believe, that he who did them was the promised Messiah, the Son of
+God. All who heard what Jesus now said must have understood Him to
+mean that He was the promised Messiah, and that they need not look for
+another.
+
+
+
+
+Chapter XV.--JESUS IN SIMON'S HOUSE.
+
+
+When the Baptist's messengers were gone away, Jesus spake to the
+multitude about him; telling them that John was the messenger spoken
+of by the prophet Malachi--the Elias, who was to come before the
+Messiah. He also told them, that John the Baptist was more than a
+prophet, but that the humblest follower of Christ might become greater
+than he was. Many other things spake Jesus unto the people: those who
+were humble, and felt that they were sinners, gladly accepted the
+offer of forgiveness, on the condition of repentance; but the
+Pharisees and Scribes, who thought themselves righteous, neglected His
+gracious offers of mercy.
+
+It seems that before Jesus left Nain, where He had raised the widow's
+son, a Pharisee named Simon "desired him that he would eat with him.
+And he went into the Pharisee's house, and sat down to meat." Whilst
+he sat, or rather reclined upon a couch, as was the custom at meals in
+those days, a woman, well known to have been a great sinner, came "and
+stood at his feet behind him, weeping; and began to wash his feet with
+tears, and did wipe them with the hairs of her head, and kissed his
+feet, and anointed them with the ointment" which she had brought.
+
+The Pharisees considered themselves too holy even to touch any person
+whom they looked upon as a sinner: when, therefore, the master of the
+house saw that Jesus allowed this woman to touch Him, he said within
+himself (or thought), "This man, if he were a prophet, would have
+known what manner of woman this is that toucheth him, for she is a
+sinner." Meaning, that if Jesus had known how greatly this woman had
+sinned, He would not have allowed her to touch Him. But Jesus did know
+all, and _more_ than the Pharisee knew; for He knew that this woman,
+however sinful she had been, was now truly sorry for her sins, and
+anxious to lead a better life; and such truly penitent sinners He was,
+and is, always ready to receive. Jesus therefore, knowing what Simon's
+thoughts were, spake to him, and told him a little parable, to show
+him that this poor woman, whom he so despised, had given proofs of
+greater love towards Himself than Simon had done; and He ended by
+turning to the repentant woman, and saying the comforting words, "Thy
+sins are forgiven." With what joy must the poor sinner have heard
+these words! But we are not told what her feelings or words were; we
+are only told, that "they that sat at meat with him began to say
+within themselves, Who is this that forgiveth sins also?" They might
+easily have known that He could be none other than the Son of God, the
+Messiah; but they would not own as such a poor man who went about
+amongst publicans and sinners.
+
+That He did show such love towards sinners, is our greatest comfort;
+for we are all sinners, and stand greatly in need of His mercy.
+Knowing how the Pharisees were offended by His words, He only repeated
+His assurance to the woman in other words; saying, "Thy faith hath
+saved thee; go in peace." Her faith had brought her to Jesus; and
+those who come to Him in faith and penitence, He will in no wise cast
+out.
+
+In the parable which Jesus spake to Simon, reference is made to two
+customs of the Jews: one, washing the feet, or making the servants
+wash the feet, of every guest, to remove the dust which must settle on
+the feet during the shortest journey; the other, the custom of
+welcoming a distinguished guest with a kiss, as a sign of respectful
+attention and love.
+
+Jesus continued to go throughout the country of Galilee, "preaching
+and showing the glad tidings of the kingdom of God: and the twelve
+were with him, and certain women, which had been healed of evil
+spirits and infirmities, Mary called Magdalene, out of whom went seven
+devils, and Joanna the wife of Chuza, Herod's steward, and Susanna,
+and many others, which ministered unto him of their substance." These
+women, one of whom, at least, had been delivered from bondage to
+Satan, having "substance," that is, some property of their own, seem
+to have been constant attendants upon our Lord, and to have supplied
+His temporal wants. Jesus so devoted himself to the work He had
+undertaken, that from the constant thronging of people around Him, He
+had not time "so much as to eat bread."
+
+At this time there was brought to Jesus a wretched object, a man
+possessed with a devil, who was also blind and dumb: "and he healed
+him," so that the man who had been blind and dumb both saw and spake.
+The multitudes marvelled, saying, "It was never so seen in
+Israel"--never before had such things been done in the land of Israel;
+and therefore the multitude rightly felt, that He who could do such
+wonderful things must be a very different Being from any of their
+teachers, or from the prophets or holy men of old.
+
+Seeing the wonderful miracles worked by Jesus, "all the people were
+amazed, and said, Is not this the Son of David?"--that is, is not this
+Man, who can cast out devils, the Messiah of David's seed, so long
+promised to our fathers and to us?
+
+These people saw the truth; but the Scribes and Pharisees laboured
+hard to prevent their accepting Jesus as the promised Messiah: and
+they immediately declared, that the evil spirits were only cast out by
+the permission of Beelzebub, or Satan, the prince of the devils; and
+that therefore, so far from proving Jesus to be the Messiah, these
+miracles showed that He was under the power of the Devil, and that no
+one ought to listen to His teaching. This was dreadful blasphemy; and
+might have drawn upon them the immediate wrath of God: but instead of
+punishing them, Jesus tried to show them and all the people, how
+foolish it was to suppose that the Devil would fight against himself,
+and undo his own work. But when people are determined not to listen to
+those who warn them of their sins, and point out their duty, they will
+believe, or pretend to believe, anything however foolish, that gives
+them an excuse for not listening to good advice.
+
+Jesus warned the Pharisees, that speaking of the work done by the Holy
+Spirit of God as being done by the Devil was a most fearful sin; and
+one for which there could be no forgiveness.
+
+Jesus also told the people, that if the heart of a man was not full of
+faith and love, it would be as impossible for him to do anything
+pleasing to God, as it would be for a bad tree to bring forth good
+fruit; for the quality of the tree is known by its fruits; and the
+heart of man is known by his conduct and actions.
+
+Certain of the Scribes and Pharisees, asked Jesus to give them a sign
+of His being indeed the Son of God. This was displeasing to the Lord,
+for His miracles were a sufficient sign of His having come from
+Heaven; and from the writings of their own prophets, the Jews should
+have understood, that the promised Messiah whilst on earth would be in
+a humble condition, and be finally put to death for the sins of His
+people. Jesus therefore told the Scribes and Pharisees, that no
+further sign of His being the Messiah would be given, than the sign of
+the prophet Jonas, or Jonah. "For as Jonas was three days and three
+nights in the whale's belly, so shall the Son of Man be three days and
+three nights in the heart of the earth." The meaning of this was, that
+the only further sign they could expect as to His being the Messiah,
+would be that one, of which Jonas was a type (or sign): for that as
+Jonas, though buried in the whale's body, came out alive; so He would
+be buried in the ground for three days, and then rise up again to live
+for ever. Then Jesus took occasion to show the Pharisees, that they
+were more sinful in the eyes of God than the men of Nineveh, "because
+_they_ repented at the preaching of Jonas," whilst the Scribes and
+Pharisees refused to listen to Him, who was far greater than Jonas.
+
+Many other things Jesus said unto the people, teaching them also by
+parables. One parable spoken at this time was that of the Sower.
+Afterwards, when they were alone, the disciples asked Jesus the
+meaning of this parable, which He immediately explained: teaching them
+that many may hear the Gospel, and receive no benefit from it; either
+because they listen carelessly; or because, having listened, they have
+not faith to hold its doctrines fast when temptations and trials come;
+or because they allow the cares and pleasures of life to take up too
+much of their hearts, and so prevent their serving God properly. None
+of these will be the better for hearing the Word: but those who listen
+to it with a sincere and honest intention of obeying it, and pray to
+God for grace to do so, striving at the same time to root out all
+those sinful feelings and passions which, like stones and thorns,
+prevent their bringing forth the fruit of good works; those, and those
+only, will bear fruit pleasing unto the Lord.
+
+Let us learn from this parable to listen attentively to the Word of
+God, and try to do whatever it bids us.
+
+Other parables, which seem to have been delivered at this time, are
+those of the Tares, the Grain of Mustard Seed, and the Leaven: "and
+with many such parables spake he the word unto them"; "and when they
+were alone, he expounded all things to his disciples," and added the
+parables of the Hidden Treasure, the Goodly Pearl, and the Net. "And
+it came to pass when Jesus had finished these parables, he departed
+thence."
+
+After this, Jesus went down to the Lake of Gennesareth, "and said
+unto his disciples, Let us go over unto the otter side of the lake."
+"And when he was entered into a ship, his disciples followed him." And
+there were also with him other little "ships." "And they launched
+forth."
+
+
+
+
+Chapter XVI.--STILLING THE TEMPEST, ETC.
+
+
+The Lake of Gennesareth, or Sea of Galilee, is a large body of water;
+and the River Jordan, which runs through it, causes at all times a
+considerable motion in the centre of the lake; when the wind blows
+strongly from the S.E., and meets the current of the river, the sea
+becomes so rough, that any small vessels are in the greatest danger,
+and in this way many are lost. We read, that as they sailed, Jesus
+fell asleep. We must remember, that for our sakes Jesus had become
+subject to all the pains of hunger, fatigue, cold, &c.; well might He,
+therefore, be tired out with his continual labours, for He never
+spared Himself, or consulted his own ease or comfort; but was always
+at work, going from one place to another, doing good to others. What a
+difference between Him and us! For we are unwilling to deny ourselves
+in the least thing for the sake of saving trouble to others; nor are
+we willing to give up our own wills, even for the sake of pleasing
+God.
+
+Whilst Jesus and his disciples were now crossing the Lake of
+Gennesareth, "there came down a storm of wind on the lake," and a
+"great tempest in the sea," "insomuch that the ship was covered with
+the waves," and was filled with water, and in great danger of sinking.
+"And Jesus was in the hinder part of the ship, asleep on a pillow."
+The disciples knew where to look for help; they were in jeopardy or
+danger, so they "came to Him and awoke him, saying, Master, carest
+thou not that we perish? Lord, save us: we perish!"
+
+The fears of the Apostles were at this time stronger than their faith;
+they should have felt that sleeping or waking their Lord could
+preserve them through every danger. For this they were blamed, for "he
+saith unto them, Why are ye fearful, O ye of little faith?" but He had
+compassion on their weakness, for "he arose, and rebuked the winds and
+the raging of the water: and said unto the sea, Peace, be still. And
+the wind ceased, and there was a great calm." After a great storm the
+waves naturally continue rough for some hours, but now at a word the
+waters of the lake became at once smooth and still. This sudden
+ceasing of the storm filled the Apostles, accustomed as they were to
+see wonderful works done by Jesus, with astonishment and awe. We are
+told, that "the men marvelled, and they feared exceedingly, and said
+one to another, What manner of man is this? for he commandeth even the
+winds and the water, and they obey him." Such a miracle must have
+strengthened the faith of the disciples, and convinced them more and
+more, that he who could do such things, was indeed no mere man, but
+the Son of God, the Ruler of the universe, to whom all things do bow
+and obey. The voyage was now over; the ship reached the shore; and
+Jesus and His disciples came into the country of the Gadarenes, or
+Gergesenes, where Jesus immediately performed another miracle, on a
+man possessed with devils, exceeding fierce. Jesus, pitying the
+condition of this unhappy man, commanded the unclean spirit to come
+out of him. Then the devil who spake in this poor demoniac, cried out,
+"What have I to do with thee, Jesus, thou Son of the most high God?
+Art thou come hither to torment us before the time? I beseech thee,
+torment me not." Even the devils acknowledged Jesus to be the Messiah;
+and knew well that in the end of the world, all evil spirits would be
+driven away into misery and darkness; but he now asks Him not to
+interfere with his power before that time. To such a request Jesus
+could not, of course, listen: and the devils, finding that they must
+leave the poor man whom they had so long tormented, then besought Him
+that He would at least suffer them to go away into a herd of swine,
+which were feeding nigh unto the mountains, a good way off from them.
+"And Jesus said unto them, Go." No sooner was the permission given,
+than the evil spirits entered into the swine, and the whole herd ran
+violently down a steep place into the sea, and perished in the waters:
+and they that fed the swine fled, and told it in the city, and in the
+country; and what was befallen to the possessed of the devils.
+
+Pigs were unclean animals, and it was therefore sinful of any Jew to
+keep them: if the owners of these swine were Jews, they were justly
+punished for their disobedience. Perhaps the Gadarenes were not Jews,
+and kept these swine to show that they did not regard or obey the Law
+of Moses; if so, it was well for them to see that the Lord God of the
+Hebrews could force men to obey His commands. When we read what
+happened as soon as the evil spirits took possession of the swine, we
+should remember the dreadful fate of all who suffer themselves to be
+led or guided by the Devil. There is no escape for them; the swine
+could not help themselves, but the Devil has no more power over us now
+than we choose to give him. If we resist him, he will not harm us; he
+will try, and we may have to fight hard, but if we do, we shall be
+more than conquerors through Jesus Christ.
+
+We read that the keepers of the swine fled, and told how they had been
+destroyed, and how the demoniac had been healed. The men of the city,
+grieved at the loss of their property, and probably afraid that if
+Jesus remained amongst them the same sort of thing might happen again,
+besought Him to depart out of their coasts: a request in which the
+whole multitude of the Gadarenes joined. They had better have besought
+Him to remain, and teach them what they should do. It is a dreadful
+thing to wish God to leave us undisturbed in our sins! The man who had
+been delivered from the power of the Devil, wished, on the contrary,
+to go away in the ship with Jesus and his disciples; but he was told
+rather to go home to his friends, and tell them what great things the
+Lord had done for him. And he did so, and declared through all the
+country what great things Jesus had done for him: and all men did
+marvel.
+
+After this, Levi, or Matthew, made a feast for Jesus in his own house;
+and a great company of Publicans, and of others, and of sinners, sat
+down together with Jesus and his disciples. The Scribes and Pharisees
+took occasion to find fault with this, and asked the disciples, "How
+is it that your Master eateth with publicans and sinners?" But Jesus
+told them, that it was to do good to sinners that He was come upon
+earth: He reminded them that it was only sick people who had need of a
+physician, and that those who thought themselves well, would not send
+for one; and that it was the same with Him, for He was come as a
+Physician to heal the souls of the sick, and that therefore He must go
+amongst those who, feeling themselves to be sinners, wished for
+pardon. The Pharisees thought themselves righteous, and therefore they
+did not feel the need of a Saviour. After these things, Jesus appears
+to have returned into his own city, that is, to Capernaum, where He
+had taken up His abode, at those times when He was not occupied in
+going about the country.
+
+Here a ruler of the synagogue, named Jairus, came to entreat Jesus to
+go and heal his little daughter, who was dying. Jesus immediately went
+with him, and on the way He cured a poor woman, whose faith was strong
+enough to make her believe that if she did but touch the hem of His
+garment she should be made whole. Her hopes were not disappointed, and
+Jesus commended her faith. While Jesus was yet speaking with her,
+messengers came from the ruler's house to tell him that his daughter
+was even now dead. The Lord, however, bid Jairus not to be afraid, for
+that if he would only believe, his child should still be made whole.
+No doubt the miracle that Jairus had just witnessed strengthened his
+faith, and the result was, that his little daughter was restored to
+life. On quitting the house of Jairus, two blind men followed our
+Lord, who gave them sight; and He also enabled a dumb man to speak, by
+casting out the devil which possessed him. The multitudes were filled
+with wonder in seeing things which had never been so seen in Israel;
+but the Pharisees again declared, "He casteth out devils through the
+prince of the devils."
+
+Jesus continued to teach, and to preach, and to heal sicknesses and
+diseases, in spite of the unbelief of the people; for though they all
+marvelled, and some doubtless became his disciples, many rejected Him,
+saying, "Is not this the carpenter's son?" meaning that a man in such
+a humble condition of life could not be the Messiah. After this, Jesus
+gave his Apostles a more solemn charge or commission for the work they
+were to do. For He called the twelve together, and gave them power
+against unclean spirits, to cast them out, and to heal all manner of
+sickness, and all manner of disease; and then He sent them forth two
+by two to preach the Gospel, and to heal the sick. The Gospel was to
+be first offered to the Jews, and therefore Jesus now commanded the
+twelve, "Go not into the way of the Gentiles, and into any city of the
+Samaritans enter ye not, but go rather to the lost sheep of the house
+of Israel." And as ye go say, "The kingdom of heaven is at hand."
+
+Jesus also bade the twelve not to make any provision of money or food
+for their journey, but to depend on the charity of those to whom they
+should preach: promising a blessing to those cities where they would
+be well received. Many other things did He say unto them at this time:
+and when He "had made an end of commanding His twelve disciples, He
+departed thence, to teach and to preach in their cities."
+
+And the twelve also departed, and went through the towns, preaching
+the Gospel, that men should repent. And they cast out many devils, and
+anointed with oil many that were sick, healing them everywhere.
+
+
+
+
+Chapter XVII.--DEATH OF JOHN THE BAPTIST.
+
+
+We must now return to the history of John the Baptist; he was about
+this time put to death by Herod, who, as we have already seen, had
+thrown the Baptist into prison to please Herodias, who was angry with
+him because he had reproved her and Herod for their sins. But this
+wicked woman was not satisfied with the imprisonment of this holy man;
+she wanted to destroy him, and watched for an opportunity of doing so.
+It is a terrible thing to determine in one's heart to do a wicked
+action: it is bad enough to give way to temptation, and so sin against
+God, but to make up one's mind to break His commandments, is far
+worse.
+
+After John the Baptist had been in prison for some months, Herod's
+birthday came round; and to celebrate this event, the king made a
+great feast to the officers of his household, and the chief men in
+Galilee. On this occasion, Salome, the daughter of Herodias, came in
+and danced before Herod and his guests, in order to amuse them. This
+was a very old custom among the kings of the East at that time, though
+to us it seems a very strange and bad custom. Herod and those who sat
+with him, were very much pleased with the damsel's dancing; and Herod,
+very rashly and foolishly, made a solemn promise, that he would, as a
+reward, give her anything she liked to ask for. "And she went forth,
+and said unto her mother, What shall I ask?" Herodias had probably
+expected something of this kind; at any rate, she had an answer ready,
+and said, "The head of John the Baptist". It does not seem that Salome
+was astonished at this advice, or that she was at all unwilling to
+follow it: for she returned straightway with haste unto the king, and
+said, "I will that thou give me by and by in a charger, the head of
+John the Baptist". A charger was a large dish or tray: in some
+countries, even to this day, when the king orders a great man to be
+beheaded, the head is brought to him afterwards, to show that his
+commands have been obeyed. Such a request as Salome now made,
+startled even Herod himself: we read that "the king was exceeding
+sorry; yet for his oath's sake, and for their sakes which sat at meat
+with him, he would not reject her." He therefore sent an executioner,
+who cut off John the Baptist's head in the prison, and brought it to
+Salome, who gave it to her mother. This history teaches us many
+things: first, although it is the duty of children to obey their
+Parents, they must obey God before them: thus, if Parents are
+unhappily so wicked as to tell their children to do anything that God
+has forbidden, they must please God rather than their Parents.
+Children should, be very thankful when they have Parents who will
+never wish them to break the Lord's commandments. Another thing we
+learn is, to be careful how we make promises. A solemn promise once
+made ought to be kept, however inconvenient it may be to keep it; and
+therefore we should never promise positively to do anything, unless we
+are quite sure that we can do it. But though it is displeasing to God
+that an oath should be broken, it is still more displeasing to Him
+that it should be kept, when it can only be done by committing some
+positive act of sin. Herod made a rash oath, and to keep it, he was
+guilty of the murder of a good and holy man.
+
+Although Herod was angry with John, he had a high opinion of his
+holiness and goodness, and would not willingly have put him to death:
+but amongst men it was considered shameful to break an oath; and
+Herod, caring more for the praise of men than the praise of God,
+sacrificed John the Baptist at the request of a bad woman.
+
+When the disciples of John heard of their master's death, they came to
+the prison, and took up his body and laid it in a tomb, and went and
+told Jesus.
+
+After this, Herod heard of the fame of Jesus, and of all the wonderful
+things that He had done, and he was greatly troubled, and knew not
+what to think. Some people said, "That John was risen from the dead;"
+others, "That Elias, who was expected to come before the Messiah, had
+appeared;" and others, "That one of the old prophets was risen again."
+Amongst these different opinions, Herod was greatly perplexed: like
+most of the Jews of high rank, Herod belonged to the sect of the
+Sadducees, who denied that the body would rise again, or the soul live
+for ever. He would not, therefore, willingly allow the possibility of
+John the Baptist having returned to life; but his fears got the better
+of his opinions. His conscience told him that he had done wickedly in
+putting to death a true servant of God, and therefore, when he heard
+that there was One going about the country working miracles, he feared
+that John had returned to life, armed with power to punish all who had
+ill-treated him.
+
+Herod, disturbed by all he heard of Jesus, questioned his servants who
+told him these things, and said, "John have I beheaded; but who is
+this of whom I hear such things?" He could get no satisfactory answer,
+and his guilty conscience drove him to the conclusion, "It is John
+whom I beheaded; he is risen from the dead, and therefore mighty works
+do shew forth themselves in him." "And he desired to see Jesus."
+Herod's desire to see Jesus, does not appear to have been gratified
+until just before our Lord's death; and then the king derived no
+profit from the interview. Herod had had plenty of opportunities for
+learning the truths of the Gospel from John the Baptist. He would not
+make use of them. Our Lord has told us, that if we do not make a good
+use of all the opportunities given to us, He will take from us the
+blessings we will not use. In our country, the young are blessed with
+innumerable opportunities of learning their duty to God: make a proper
+use of them, and do not force the Lord to take them away, and leave
+you in wilful ignorance and sin.
+
+The Feast of the Passover was now drawing near: the second Passover
+which had occurred, since our Saviour had entered on his public work.
+For this Feast, our Lord went up to Jerusalem; and on His way, He fed
+5,000 people with five loaves and two small fishes; and after they had
+all eaten as much as they wanted, pieces enough were left to fill
+twelve baskets; although the whole quantity of loaves and fishes, if
+they had at first been broken into pieces, could not probably have
+filled one of these baskets. In working this miracle, Jesus taught us
+never to waste anything; he said, "Gather up the fragments that
+remain, that nothing be lost." Let us remember that many things that
+we do not want, may be useful to others, and that nothing should be
+wasted. Children should be careful not to ask for more food than they
+are sure they can eat, for that is wasteful.
+
+The people, who had been fed in such a wonderful manner, now said,
+"This is of a truth that prophet that should come into the world":
+meaning the Messiah, spoken of by all the prophets, and whose coming
+was expected about this time. Having come to this conclusion, the
+people, according to their mistaken ideas, that the Messiah was to be
+an earthly sovereign and conqueror, determined to make Him king over
+the land of Judaea. But Jesus desired only to rule the hearts of men;
+"When, therefore, he perceived that they would come and take him by
+force to make him a king," He sent His disciples by ship unto
+Bethsaida, and having dismissed the multitude, He went up into a
+mountain alone to pray.
+
+A storm of wind overtook the disciples in the midst of the lake, and
+then it was that Jesus went to them, walking on the sea. If the faith
+of the disciples had been strong, they would have felt that it was as
+easy for Jesus to walk on the water, as to work any other miracle; but
+they could not believe it was Him, and "they cried out for fear." The
+Lord, in His mercy, spake straightway unto them, saying, "Be of good
+cheer; it is I; be not afraid." "And Peter answered, and said, Lord,
+if it be thou, bid me come unto thee on the water. And He said, Come."
+Peter at once obeyed; but his faith was not strong enough to carry him
+through this trial: for a little while he walked on the water to go to
+Jesus, but when he found himself in the midst of raging waves, with a
+boisterous wind howling around him, his faith failed, and he was
+afraid. But he had not forgotten where to look for help; and finding
+himself beginning to sink, he cried out earnestly, "Lord, save me."
+Immediately Jesus stretched forth his hand, and caught him, and said,
+"Oh thou of little faith, wherefore didst thou doubt?--why didst thou
+doubt my power and my will to save thee?" No sooner had Jesus with
+Peter come into the ship, than the storm ceased, and immediately the
+ship was at the land whither they went. They were sore amazed: but
+"they came and worshipped Him saying, Of a truth thou art the Son of
+God."
+
+
+
+
+Chapter XVIII.--THE WOMAN OF TYRE.
+
+
+In the land of Gennesaret again, the people flocked to Jesus to be
+healed of their diseases: and when Jesus returned to Capernaum, many
+followed Him: and the Lord spake to them and told them that they only
+came to Him because they had seen His miracles, and more particularly
+because they had partaken of the loaves and fishes; and He warned
+them, that they had better seek those far greater spiritual
+blessings, which the Son of Man could give them. Many things He said
+unto them, trying to persuade them to believe in Him, as the Messiah
+the Son of God.
+
+What our Lord said, displeased those who were not really willing and
+anxious to be taught their duty, in order to do it: and in
+consequence, many of those who had been reckoned amongst His
+disciples, "went back and walked no more with him. Then said Jesus
+unto the twelve, Will ye also go away?" Peter, in the name of the
+rest, immediately declared his faith in Jesus Christ as the Messiah,
+saying, "Lord to whom shall we go? thou hast the words of eternal
+life. And we believe and are sure that thou art that Christ, the Son
+of the living God." Believing this, Peter declared that whatever
+happened, they would hold fast to Him, and obey Him: let _us_ make the
+same determination; and obey the Word of the Lord, whether it tells us
+what we _like_ or not. Jesus now showed, that He knew the hearts of
+all men; for alluding to Judas He answered, "Have I not chosen you
+twelve, and one of you is a devil?" thus teaching Peter not to be too
+hasty in answering for other men, since even in so small a number as
+the twelve, there was one whose heart was not really devoted to Him.
+
+The Pharisees with certain of the Scribes came together unto Jesus,
+and blamed Him for not observing all the "traditions of the elders."
+Then Jesus explained to the Pharisees, that all their washings and
+outward performances could never please God, unless they also loved
+and served Him, and put away all their sins.
+
+In one of those journeys which Jesus was constantly taking, He went
+to that part of the country bordering on Tyre and Sidon. Here a poor
+woman, a Gentile, came to Him, and prayed Him to heal her daughter, who
+had an unclean spirit. This woman, living on the borders of the land of
+Judaea, had doubtless heard that the Messiah was expected; and she was
+certainly convinced that Jesus was that Messiah, and that He had power
+even to cast out devils. This poor woman now came to Jesus, and cried,
+"Have mercy on me, O Lord, Thou Son of David; my daughter is grievously
+vexed with a devil." At first Jesus took no notice of her, and answered
+her not a word. The poor woman continued her supplications, but still
+in vain; this greatly surprised the disciples, who were used to see
+their heavenly Master listening to the prayers of all who were in
+distress: they were grieved also for this poor creature, who followed
+them, crying out for mercy; and therefore they begged their Lord to
+"send her away," that is, to grant her petition, that she might go away
+in peace. Jesus answered, "I am not sent but unto the lost sheep of the
+house of Israel." The benefits of Christ's teaching and miracles, were
+at first to be offered to the Jews, the chosen people of God; and this
+woman, being a Gentile, had no claim to share them. The whole nation of
+the Jews, scattered without any ruler or shepherd, might well be called
+"lost sheep"--sheep who had strayed from their Shepherd, even from God,
+and who must be lost unless they were brought back to Him. The
+Scriptures often speak of the people of God, as his sheep: and sinners
+are compared to sheep, who, instead of following their shepherd, have
+gone astray. In the Confession, which forms part of our Morning
+Service, we say, "We have erred and strayed from Thy ways like lost
+sheep." In the East, sheep were not driven by the shepherd as with us,
+but followed him: remembering this fact will be a help towards
+understanding many passages of Scripture, especially some in the Gospel
+written by St. John. The poor woman continued to implore mercy; and
+coming nearer to the Lord, "She fell down and worshipped him, saying,
+Lord, help me!" Jesus now answered, and said, "Let the children first
+be filled; for it is not meet to take the children's bread, and to cast
+it to dogs."
+
+The Jews looked upon every nation except their own as "unclean"; and
+likened them to dogs, which are unclean animals. Jesus Himself did not
+look upon the Gentiles as dogs, but He spoke thus to try the faith of
+the woman, and to show those who were about Him, that faith in Him
+would save Gentiles as well as Jews.
+
+The Lord's reply to the Syrophenician woman would have disheartened
+most, and offended many; but she was too much in earnest to be
+repulsed easily: she was quite willing to own that the Gentiles were
+not _worthy_ to be looked upon, as in any way equal to the children of
+Israel, God's peculiar people: she knew she had no _claim_ to the
+mercy of the Lord; but still, hoping to share it, she reminded Jesus,
+that even the dogs were allowed to pick up the crumbs which their
+masters did not need: she believed that in Jesus there were help and
+mercy for every living creature, and that He could heal the Gentiles,
+without taking any blessing from the Jews; therefore, she at once
+answered, "Truth, Lord: yet the dogs under the table eat of the
+children's crumbs." Jesus was no longer silent: pleased with her
+faith, He said aloud, "O woman, great is thy faith: for this saying,
+be it unto thee even as thou wilt: go thy way: the devil is gone out
+of thy daughter." Even as He spake the words, the unclean spirit was
+cast out: "And her daughter was made whole from that very hour;" so
+that when the mother, who at once went home, "was come to her house,
+she found the devil gone out, and her daughter laid upon the bed."
+
+This poor Gentile woman is an example to us, to go on praying
+earnestly to God, although He may see fit not at once to grant our
+petitions. When we know that we are asking right and proper things, we
+must pray on in faith, and wait patiently. We should pray that the
+Devil, and all the bad feelings and thoughts he puts into our hearts,
+may be cast out of us, and of those we love. For this we must go on
+praying earnestly: Jesus granted the prayer of the Syrophenician woman
+because of her faith; and if we have faith like hers, He will most
+certainly answer our prayers: but we must watch and fight, as well as
+pray: for, if we encourage the Devil to abide in our hearts, we cannot
+expect that the Lord will cast him out.
+
+After this miracle, Jesus, "departing from the coasts of Tyre and
+Sidon, came unto the Sea of Galilee, through the midst of the coasts
+of Decapolis." Here we are told, that He cured one who was deaf and
+had an impediment in his speech, and that "great multitudes came unto
+him, having with them those that were lame, blind, dumb, maimed, and
+many others, and cast them down at Jesus's feet; and he healed them:
+insomuch that the multitude wondered, when they saw the dumb to speak,
+the maimed to be whole, the lame to walk, and the blind to see: and
+they glorified the God of Israel." They glorified and praised God with
+their words, because of the wonderful things they had seen; but few of
+them, it is to be feared, glorified Him in their hearts, by becoming
+His disciples.
+
+At this time, Jesus, having compassion upon the multitude, who had
+been with him for three days, listening to His words, and were now
+faint for want of food, fed 4,000 men, besides women and children,
+with seven loaves and a few little fishes: this time, seven baskets
+were filled with the pieces left, after everybody was satisfied.
+
+Soon after the feeding of this multitude, Jesus "entered into a ship
+with his disciples, and came into the coast of Magdala, into the
+parts of Dalmanutha," to the S.E. of the Sea of Tiberias. "And when
+his disciples were come to the other side, they had forgotten to take
+bread, neither had they in the ship with them more than one loaf."
+Jesus, who lost no opportunity of impressing His lessons on His
+disciples, now "said unto them, Take heed and beware of the leaven of
+the Pharisees, and of the Sadducees, and of the leaven of Herod." By
+leaven, our Saviour here means the doctrines and opinions taught by
+the Pharisees and Sadducees; doctrines very different from His, for
+they looked upon religion as consisting mostly in outward forms and
+ceremonies; whilst, in their hearts, they indulged all manner of evil
+passions. Jesus desired to teach His disciples, that, if they in any
+way followed the doctrines of the Pharisees or Sadducees, they would
+soon become quite unfit to be His disciples; just as leaven quite
+alters the nature of the dough with which it is mixed. At first, the
+disciples did not understand their Lord's meaning, and thought that He
+was reproving them for having forgotten to bring any bread with them.
+But Jesus reproved them for their want of faith, in being uneasy about
+a supply of needful food, after seeing the miracle worked with seven
+loaves and a few small fishes: and he said, "How is it that ye do not
+understand, that I spake it not to you concerning bread? Then
+understood they how that he bade them not beware of the leaven of
+bread, but of the doctrine of the Pharisees and of the Sadducees."
+
+Jesus then cometh to Bethsaida, where he healed a blind man; not all
+at once, but first allowing him to see objects indistinctly, and then
+restoring his sight, so that he saw all things clearly. What happened
+in the case of this man's bodily sight, happens generally as regards
+our spiritual sight, that is, our understanding of spiritual things.
+Even in common learning, we do not all at once acquire knowledge; it
+comes by little and little, as we strive to gain it. So our
+understanding of things spiritual is a gradual work, carried on in our
+mind, by the Holy Spirit working _with_ us; but we must work, and
+strive, and pray, that we may grow wise unto salvation.
+
+
+
+
+Chapter XIX.--THE TRANSFIGURATION.
+
+
+"And Jesus went out, and his disciples, into the towns of Caesarea
+Philippi:" that is, into the country and towns round about Caesarea
+Philippi, a town some miles to the north of the Sea of Galilee. The
+name of this city had been Paneus; but Philip, governor of that part
+of the country, repaired and beautified its houses and other
+buildings, and added more, so making quite a new and large city, which
+he called Caesarea, in honour of Tiberius Caesar, who became Emperor of
+Rome about fourteen years after the birth of Jesus Christ. There was
+another town called Caesarea, on the Mediterranean Sea; and to
+distinguish between the two, that which Philip had beautified was
+called Caesarea Philippi. Like most of the flourishing cities mentioned
+in the Bible, Caesarea Philippi has been completely destroyed; and
+amongst its ruins there is a little village, consisting of twenty
+miserable huts, inhabited by Mahometans, for the Holy Land now belongs
+to the Turks, who are not Christians.
+
+This little village is called Paneas or Baniass. The walls of the
+great city can be distinctly traced. Whilst they were on this journey,
+Jesus "asked his disciples, Whom do men say that I, the Son of man,
+am?" They told Him that some thought Him John the Baptist; others,
+that He was Elias; others, that He was Jeremias, or some other of the
+old prophets, risen again from the dead. Jesus then put the still more
+important question, "But whom say ye that I am? And Simon Peter
+answered and said, Thou art the Christ, the Son of the living God."
+
+The Apostles were thoroughly convinced by all that they had seen and
+heard, that Jesus was indeed the expected Messiah. No doubt they had
+often talked over the matter together, and now, in the name of all the
+rest, Peter, always first and foremost when anything was to be done,
+declared most positively and unhesitatingly their belief in Jesus, as
+being at once God and Man. Jesus then pronounced Peter to be blessed
+in having such faith. Then He told him, that the fact of His being the
+true Messiah was the rock upon which His Church was to be built: that
+is, that it was only by depending and resting upon this truth that men
+could become his followers, and form a Church. Jesus also told Peter,
+that He would give unto him the keys of the kingdom of heaven: and
+power to unbind or unloose. By which He seems to have meant, that
+Peter would have power to open the way for the Gentiles to join the
+Church of Christ; and that he should have power to declare how far the
+Laws of Moses must be kept or dispensed with; that is, what things
+were lawful or unlawful.
+
+After the disciples had declared, through the mouth of Peter, their
+firm belief that Jesus was indeed the Messiah, He began to speak to
+them of His sufferings and death; but the Apostles could not easily
+give up the idea held by the Jews in general, that the Messiah was to
+establish a kingdom upon earth; and Peter therefore expressed his
+belief, that such terrible things could not happen to the Lord. For
+this, Peter was severely blamed by Jesus, who told him, that by
+objecting to the way appointed by God for the salvation of man, He was
+in reality doing Satan's work, and was an "offence" or hindrance in
+his Master's way.
+
+At this same time Jesus taught those around Him the duty of
+self-denial; the necessity of giving up everything we most value, and
+bearing any pain or trouble, rather than do the least thing contrary
+to the Will of God. He said, "If any man will come after me," to be my
+disciple, "let him deny himself" the indulgence of his own will, "and
+take up his cross daily"; bearing cheerfully all those daily troubles
+and anxieties which may be called crosses, and "follow me"; follow in
+all things my example, for I came not to please myself, but to do the
+Will of God. Jesus also impressed upon them the fact, that the soul
+was of infinitely more value than the perishing body, and that our
+first object must be to secure the salvation of our souls, at any
+cost, for "what" (said He) "shall it profit a man, if he shall gain
+the whole world, and lose his own soul?"
+
+About a week after this, what is called the "Transfiguration" took
+place. St. Matthew, St. Mark, and St. Luke all give an account of this
+event: the place where it occurred was probably Mount Tabor, which
+lies a little to the S.W. of the Lake of Galilee: into this mountain
+Jesus went up, taking with Him Peter, and James, and John his brother.
+
+The brief account of the Transfiguration is, that whilst Jesus was
+praying in the Mount, the disciples fell asleep: suddenly, when they
+awoke, they saw a wonderful and glorious sight--"Jesus was
+transfigured before them": that is, His appearance was entirely
+changed; "his face did shine as the sun," and "his raiment became
+shining," "exceeding white," and "glistening." Nor was He alone; for
+"behold, there talked with him two men, which were Moses and Elias;
+who appeared in glory, and spake of his decease which he should
+accomplish in Jerusalem." All that the three disciples now heard,
+should have convinced them that Jesus must indeed die, and that His
+death would give the very strongest proof of his being really the Son
+of God, the promised Messiah. The disciples would further learn, that
+everything which Moses and the prophets (represented by Elijah) had
+taught, was intended to prepare the Jews to believe in Jesus, and
+follow Him.
+
+Peter, dazzled and confused at the wonderful scene before him,
+exclaimed, "Lord, it is good for us to be here; if thou wilt let us
+make here three tabernacles; one for thee, and one for Moses, and one
+for Elias." Peter seems to have had an idea, that Moses and Elijah had
+returned to remain on earth; and that if three tents were set up, they
+might abide with Jesus in the Mount, where he and the other disciples
+might be constantly with them. But as we read, "He wist not what to
+say, for they were sore afraid." Whilst Peter yet spake, an answer
+came; "a bright cloud overshadowed them," "and they feared as they
+entered into the cloud;" "and behold a voice out of the cloud, which
+said, This is my beloved Son, in whom I am well pleased; hear ye him."
+And when the disciples heard it, knowing it to be the voice of God,
+"they were sore afraid, and fell on their face." "And when the voice
+was past, Jesus, was found alone;" "and he came and touched the
+disciples, and said, Arise, and be not afraid. And when they had
+lifted up their eyes, they saw no man save Jesus only." Moses and
+Elias had disappeared; whilst the voice of God had plainly declared,
+that as the people of God had hitherto obeyed Moses and the prophets,
+they were in future to look to Jesus only, the Messiah of Whom Moses
+and the prophets did write. The old dispensation of the Law had passed
+away; but the new dispensation of the Gospel had taken its place, and
+would last for ever.
+
+That the Law of Moses, even as regarded ceremonial observances, should
+ever be abolished or done away with, was what the Jews could not or
+would not believe. Even many years after the Resurrection of Jesus, we
+read, that many thousand Jews who believed in Christ were also zealous
+for the Law, that it should still be observed. It was not, therefore,
+at this time suitable to speak to the Jews in general of the abolition
+of the Law of Moses; and therefore as Jesus came down from the
+mountain with His disciples, He "charged them, saying, Tell the vision
+to no man, until the Son of man be risen from the dead." "And they
+kept it close, and told no man in those days any of those things which
+they had seen:" "questioning one with another what the rising from the
+dead should mean." It was at this time, that in answer to a question
+from His disciples, whose thoughts were naturally full of what they
+had just seen, Jesus told them that the Elias spoken of by the
+prophets, as coming to prepare the way before Him, was not Elijah
+himself, as many supposed, but John the Baptist, who had already been
+put to death; and that the Son of man must in like manner suffer
+death.
+
+When Jesus was come down from the mount, He found the disciples, who
+had not accompanied Him, surrounded by a great crowd, and the Scribes
+questioning, or disputing with them. A man, whose only child was
+possessed of an evil spirit, had brought him to the disciples, begging
+them to cast out the devil; "but they could not." This failure of the
+Apostles gave the Scribes an opportunity of trying to persuade the
+people, that the power of Jesus was not so great as His disciples
+taught; and most likely what they said made the poor father doubt the
+power of Jesus, in whose name he had expected the Apostles to heal his
+son. When Jesus heard all that had passed, He lamented the perverse
+want of faith, which prevented men from believing in Him. Then He said
+to the man, "Bring thy son hither." Even whilst He was coming, the
+Devil gave a proof of his power over this poor child; and still more
+to convince all who stood round, that the boy really was possessed by
+a devil, and could not be cured by any human means, Jesus asked his
+father some questions on the subject: He then told the poor man, that
+if he could really and truly believe, there was nothing too difficult
+for God to do. The father did believe; but fearing that his faith was
+weak, and that he had sinned in allowing the Scribes to raise a doubt
+in his mind, he "cried out, and said with tears, Lord, I believe; help
+thou mine unbelief!" This was enough, and "the child was cured from
+that very hour."
+
+
+
+
+Chapter XX.--JESUS GOES TO THE FEAST OF TABERNACLES.
+
+
+When the disciples were alone with their Master, after the miracle of
+casting the devil out of the child, they naturally asked, Why, as He
+had given them authority to cast out evil spirits, they had not in
+this case been able to do so? Jesus told them plainly, that it was
+because their faith was weak; for that no miracle would be too hard
+for them if they had a lively and increasing faith, or "faith as a
+grain of mustard seed." This was an expression in common use amongst
+the Jews, to signify something very _very_ small, because the mustard
+seed was the least of all seeds. But when sown in the ground, the
+plant grows from it quickly, and spreads in every direction, so as to
+become quite a large plant: and thus it was very properly compared to
+faith, which should always be increasing and growing stronger. Jesus
+ended by reminding His disciples that, though He had given them
+permission to work miracles, they would not have power to do so,
+unless they prayed earnestly for it, and tried to lead holy lives.
+
+After this, Jesus and His disciples passed through Galilee, on their
+way to Capernaum. Again He spake to them of His sufferings, His death,
+and His rising again on the third day. Still they did not understand:
+they were exceedingly sorry to hear of such things as likely to befall
+their beloved Master, but they did not like to ask any questions on
+the subject. How little they yet understood the real nature of
+Christ's kingdom is plain; for at this time "there arose a reasoning
+(or disputing) among them, which of them should be greatest": as if
+they still expected Jesus to be a king on earth, and appoint them to
+places of trust and honour under Him.
+
+When they were come to Capernaum, they, whose business it was to
+collect the tribute-money for the service of the temple, "came to
+Peter, and said, Doth not your Master pay tribute? He saith, Yes."
+Jesus afterwards showed Peter, that He, being the Son of God, was
+_not_ called upon to pay this tribute; for that earthly kings do not
+take tribute from their own children, but only of their subjects, or
+of strangers. Jesus, however, would not give the Jews any pretence for
+saying, that He taught His disciples to be careless about the temple
+and its worship, or to disobey the laws of the country; and therefore
+He now worked a miracle, to provide the tribute-money required from
+Him and His disciples.
+
+When they were quietly in a house together, Jesus spake to the
+disciples about their dispute by the way, as to who should be
+greatest; and told them that all who wished to be really and truly His
+disciples and followers must be humble and meek and obedient, as
+little children _ought_ to be.
+
+Many other things Jesus taught His disciples: and He told them a
+parable (Matt. xviii. 13), to show us, that if we wish God to forgive
+us our sins, we must be always willing to forgive those who have
+offended against us.
+
+After these things, Jesus chose out from those disciples who
+constantly followed Him seventy persons; and desired them to go two
+and two together, and enter into the cities which He meant by and by
+to visit, and prepare the people to listen to Him. These seventy were
+disciples, but none of them were Apostles: all the Apostles were
+disciples, and are generally so called in Scripture; but all the
+disciples were not, of course, Apostles. To these seventy, Jesus gave
+many directions as to what they were to do and teach.
+
+Jesus was at this time in Galilee; but as the time for keeping the
+Feast of Tabernacles was drawing near, the brethren, or rather near
+kinsmen of Jesus, begged Him to go into Judaea, and let all the people,
+who would then be assembled in Jerusalem, see His works. They said,
+"If thou do these things, show thyself unto the world. For neither did
+his brethren believe in him." To a certain degree, His kinsmen did
+believe in Jesus; but like the Jews in general, they expected that the
+Messiah would be great and powerful upon earth, publicly acknowledged
+and worshipped by all nations: and when they saw Jesus in such very
+different circumstances, they had not faith enough to feel quite sure
+that He was indeed the Messiah: they therefore wanted Him to take this
+opportunity to make Himself known, by working miracles at Jerusalem:
+this open display of His power would, they thought, strengthen the
+faith of all who were already His disciples, and force the great men
+among the Jews, as well as all the strangers collected together, to
+acknowledge Him as the Messiah.
+
+Jesus, who in all things sought only to do His Father's will, told
+those who wished Him to go up at once to the Feast of Tabernacles
+that it was not yet time for Him to do so: that, instead of receiving
+Him as the Messiah, worldly men, who thought but little of God, would
+all be against Him, because He showed them their sinfulness. But He
+told His brethren, and those about Him, to "go up unto this feast."
+After they were gone, our Lord followed them, privately taking His
+journey through the country on the other side of the Jordan. Again the
+people resorted unto Him, and He taught them as He was wont: "and
+great multitudes followed him, and he healed them there." It is likely
+that the Jews, expecting Jesus to go up to this feast, had laid some
+plot for taking Him on His way: but it was not yet time for Him to lay
+down His life, and therefore He thus avoided the danger; setting us an
+example, not to run unnecessarily into danger, when we can avoid doing
+so without neglecting any duty.
+
+Meantime, the Jews assembled at Jerusalem for the Feast of
+Tabernacles, seem to have been disappointed at not seeing Jesus there;
+and enquired, "Where is he?" And "there was much murmuring among the
+people concerning him: for some said, He is a good man: others said,
+Nay; but he deceiveth the people. Howbeit no man spake openly of him,
+for fear of the Jews." The people had seen His miracles, and heard His
+teaching; but all that they knew of His condition in life was so
+unlike what they had expected of the Messiah, that they could not make
+up their minds to acknowledge Him as the Son of God. They could not
+understand all He said, for He spake of spiritual things,--things
+belonging to the kingdom of heaven, which can be understood only by
+those who give their whole heart to God. Some of these people, seeing
+His holiness, allowed that He was a good man. Others objected to His
+being called "good," because He tried to make people acknowledge Him
+as the Messiah, which, according to their ideas, was deceiving the
+people. But even those who were most inclined to believe in Him, dared
+not speak openly in His favour, for fear of displeasing the Jewish
+rulers, who were violently opposed to Him.
+
+The Feast of Tabernacles lasted for eight days; and in the middle of
+it Jesus arrived in Jerusalem, and immediately "went up into the
+temple, and taught." His teaching greatly astonished all the learned
+men, who knew that He had never been taught in any of the schools of
+the Scribes; and they wondered how He could know so much of the books
+of the Law and of the Prophets. Jesus told them plainly, that what He
+taught He had learnt not from man, but from God Himself; and He
+further said, that if any man were really desirous to do the Will of
+God, he would be enabled to believe that all He taught was true. Other
+things He said; but though His teaching might incline some of the
+people to believe, they had got some idea that, when the Messiah came,
+nothing would be known of His parents; and therefore they settled that
+it was impossible He could be that Messiah. "We know this man whence
+he is; but when Christ cometh, no man knoweth whence he is." Jesus
+tried to show them that they were in error; for though they knew where
+He was born, as man, and who His earthly parents were, this should not
+prevent their believing that He was indeed sent by God, and had
+another nature and being, of which they knew nothing. "Many of the
+people believed on him, and said, When Christ cometh, will he do more
+miracles than these which this man hath done?" They doubted whether
+any one could do _more_ than Jesus had done: if not, then the only
+reasonable conclusion would be, that He _must_, indeed, be the Christ,
+the promised Messiah.
+
+The Rulers of the Jews heard of these things said by the people, and
+they would gladly have prevented His speaking any more to them: and
+they sent officers to take Him: but in vain, for the time appointed
+for His death was not yet come, and therefore the Lord kept Him in
+safety, and would allow no man to hurt Him. Moreover, Jesus plainly
+told them, that He should remain in the world a little longer, because
+it was the Will of His Father that He should do so; and that then He
+should go back to His Father, who had sent Him from heaven to preach
+the Gospel upon earth. But the Jews did not understand His meaning;
+and when He said, "Ye shall seek me, and shall not find me; and where
+I am, thither ye cannot come," they said one to another, "Whither will
+he go, that we shall not find him?" "What manner of saying is this
+that He said?"
+
+
+
+
+Chapter XXI.--RETURN OF THE SEVENTY.
+
+
+"In the last day, that great day of the feast," when there was a holy
+convocation, or assembling of the people, Jesus stood up, and invited
+all men to believe in Him, and receive the gift of the Holy Spirit,
+which He compared to "living water"--water that would wash away all
+their sins, and give life and strength to their souls: just as a good
+drink of pure water, given to a man who is fainting with fatigue and
+thirst, will revive him, and give him fresh strength and spirit for
+his work.
+
+Again was there "a division among the people because of him": some
+said, "Of a truth, this is the Prophet"; others, more plainly, "This
+is the Christ"; whilst others, influenced by their false ideas, asked,
+"Shall Christ come out of Galilee? Hath not the Scripture said, That
+Christ cometh of the seed of David, and out of the town of Bethlehem,
+where David was?"
+
+They were right; the Scriptures did say so: but had the people with an
+earnest desire endeavoured to learn the truth, they would have found
+that in Jesus, these words of Scripture were fulfilled, although
+Nazareth, in Galilee, had accidentally been His dwelling-place.
+
+Again, the Chief Priests and Pharisees, fearing His influence with the
+people, sent out officers to take Jesus; and when these returned
+without Him, they were asked, "Why have ye not brought him?" The
+officers, though sent out for that very purpose, could not bring
+themselves to lay violent hands on one to whom they had listened with
+astonishment; and they now answered, as their reason for not having
+brought Him in as a prisoner, "Never man spake like this man." The
+Pharisees, in their wilful blindness and hardness of heart, reproached
+the officers for being also "deceived," as they called it; and
+reminded them that none of the rulers, or learned men, had believed in
+Jesus, and that as to the people, they were ignorant; adding the most
+unwarrantable assertion, "This people, who knoweth not the Law, are
+cursed."
+
+The Pharisees, who were very proud of their own knowledge, not only
+despised all who were unlearned, but believed that _only_ the learned
+would enjoy happiness after death, whilst the ignorant would be
+miserable. They mistook knowledge for religion. But the Gospel teaches
+a very different lesson; worldly knowledge is good and useful, and
+those who have the means, do well to acquire it; but it cannot take a
+man to heaven, nor will ignorance of it, keep any man _out_ of heaven.
+A knowledge of our own sinfulness, of the Salvation brought by Jesus,
+and a consequent endeavour to please Him in all things, is the only
+knowledge that is really necessary as far as our Souls are concerned.
+Without _this_ knowledge, the most learned man can never gain
+admittance into heaven; with it, the most ignorant will be received
+into the kingdom of God.
+
+One of the councillors present on this occasion was Nicodemus, who,
+being a believer, had come to Jesus secretly, in the night, for fear
+of the Jews: he now ventured to speak in behalf of Jesus, showing that
+it was not according to their Law to condemn any one as teaching what
+was wrong, or untrue, until they had heard what he had to say for
+himself. His words had no effect but to make the other members of the
+council ask him, "Art thou also of Galilee?"--that is, art thou one of
+those who have the folly to believe in this Galilean. "Search and
+look" in the Scriptures, for they will show that "out of Galilee
+ariseth no prophet."
+
+Nothing more was at this time said or done, and the Pharisees probably
+broke up the council in anger, vexed at not having got Jesus into
+their power. "Every man went unto his own house."
+
+Jesus now went unto the Mount of Olives, or Mount Olivet, where He
+doubtless passed part of the night in prayer. This Mount rose about
+half a mile east of Jerusalem, and the brook Kedron ran between it and
+the city. It took its name from the number of Olive trees which grew
+upon it; they were cultivated for the purpose of extracting oil from
+the fruit. On this Mount there were several villages: Bethphage was on
+that side farthest from Jerusalem; and on the side nearest to the
+city, stood the village of Gethsemane. The word Gethsemane means "the
+place of oil presses"; which shows that the people of the village were
+occupied in squeezing the oil out of the olives that were brought down
+from other parts of the Mount. It was up the Mount of Olives that King
+David went weeping, when the rebellion of Absalom had forced him to
+quit Jerusalem.
+
+After spending the night on the Mount of Olives, or in one of its
+villages, Jesus, early in the morning, "came again into the temple,
+and all the people came unto him; and he sat down and taught them."
+
+The Scribes and Pharisees, always trying to find some cause of
+complaint against Him, now brought a woman who had committed a sin,
+for which the Law of Moses pronounced death to be the punishment: they
+now asked Jesus, whether this woman should be stoned or not. If Jesus
+condemned the woman to death, they could accuse Him to the Romans of
+trespassing upon their authority: if He acquitted the woman, they
+could hold Him up to the people as acting contrary to the Jewish Law.
+
+But Jesus knew the wickedness of their hearts, and that in the sight
+of God, their guilt was as great, if not greater, than that of this
+woman; therefore He gave them no answer, but "He that is without sin
+among you, let him first cast a stone at her. And they which heard it,
+being convicted by their own conscience, went out one by one." None of
+these Scribes or Pharisees could dare to pronounce themselves free
+from sin, therefore they all retired. Then Jesus dismissed the woman
+with the warning, "Go, and sin no more."
+
+At this time, Jesus spake many things to all who came into the temple
+to hear Him. He spake to them of His death: He told them that if they
+were really the children of Abraham, spiritually as well as by natural
+descent, they would do the works of Abraham: and that if God were
+their Father, as they pretended, they would love Him, who was the Son
+of God; but that they were, in fact, the children of the Devil, who
+was a liar from the beginning. During these discourses, "many believed
+on him"; but many others would gladly have "laid hands on him": and
+when at length, in answer to their questions, Jesus declared unto
+them, "Verily, verily, I say unto you, Before Abraham was, I am,"
+their rage could no longer be repressed: "then took they up stones to
+cast at him": but "his hour was not yet come" to die, and therefore
+"Jesus hid himself, and went out of the temple, going through the
+midst of them, and so passed by," disappointing the malice of His
+enemies.
+
+After this, the seventy disciples, whom Jesus had sent out to preach
+and to teach in the different cities, "returned again with joy,
+saying, Lord, even the devils are subject unto us through thy name."
+He then told them, that this need not surprise them, since God had
+begun to destroy the power of Satan: and He also told them, that they
+had a far greater cause for joy than the subjection of evil spirits;
+even that they had been chosen to be the servants and children of God,
+and were thereby set in the way that would, if they walked steadily in
+it, bring them to everlasting life.
+
+The parable of the Good Samaritan was now told by Jesus to one of the
+Scribes, or Lawyers, who came and asked Him a question: not from any
+real desire to learn, but from a wish to make our Lord say something
+that he could find fault with. To his question, "Master, what shall I
+do to inherit eternal life?" he expected that Jesus would make an
+answer not quite agreeing with the Law of Moses: but our Lord at once
+showed him that His teaching was the same as that of Moses; for He
+asked him, "What is written in the Law? How readest thou?" "And he
+answering, said, Thou shalt love the Lord thy God with all thy heart,
+and with all thy soul, and with all thy strength, and with all thy
+mind; and thy neighbour as thyself." These words, taken from the Books
+of Deuteronomy and Leviticus, were repeated twice every day in the
+synagogue service, as a short statement of all that the Law was
+intended to teach; that is, Love to God and Man. These same words were
+written on some of the Phylacteries, or strips of parchment which the
+Jews wore on their foreheads, and on the left wrist. Most likely, the
+Lawyer who questioned Jesus had these very words written on his
+Phylactery; and that Jesus pointed to the words when He asked, "How
+readest thou?" The Gospel, as well as the Law, teaches us to love God
+and Man; and shows us, that those who really and truly do so are sure
+to find favour with God, who can alone admit us to eternal life. The
+Scribe's answer was right, under the Gospel as well as under the Law:
+and Jesus therefore replied, "Thou hast answered right: this do, and
+thou shalt live": by obeying the words of Moses, he would, through the
+tidings made known by the Gospel, inherit eternal life. May these
+words be written in all our hearts, and may we make them the guide of
+all our actions.
+
+
+
+
+Chapter XXII.--THE LORD'S PRAYER.
+
+
+The answer which Jesus gave, as to loving God with all the heart, and
+his neighbour as himself, did not silence the Lawyer: he, "willing to
+justify himself," being anxious to prove that he was a just and
+righteous man, now asked, "Who is my neighbour?" The Jews had in many
+points altered or explained the Law, to suit their own feelings and
+wishes; and they would not look upon any man as a neighbour, unless he
+were of their own religion.
+
+This Lawyer had probably always been kind to his Jewish brethren, and
+if our Lord had, as he expected, told him that his neighbour meant one
+of his Jewish brethren, he would have been able to boast that he had
+obeyed this command. But very different was our Saviour's teaching:
+instead of giving him a direct answer, He in a beautiful parable
+taught him and us, that any fellow creature who needs our help, is our
+neighbour in the sight of God: even though he be an enemy, or one
+hated, as the Jews hated the Samaritans.
+
+The Lawyer could not but own that the Samaritan in the parable had
+best obeyed the commandment of Moses; and in answer to the question,
+"Which now of these three, thinkest thou, was neighbour unto him that
+fell among thieves?" he said, "He that showed mercy on him." "Then
+said Jesus unto him, Go and do thou likewise," that is, copy this
+example; and look upon every man that needs your help as a neighbour
+and brother, whom you are to love; and take care that your love is not
+in word and tongue only, but in deed and in truth.
+
+Journeying through the land of Judaea with His disciples, Jesus
+"entered into a certain village"; this was Bethany, on the eastern
+side of the Mount of Olives: "and a certain woman named Martha
+received him into her house. And she had a sister called Mary, which
+also sat at Jesus's feet and heard His word. But Martha was cumbered
+about much serving." Both these sisters loved the Lord, though they
+showed it in a very different way: Mary, delighted to have such an
+opportunity of listening to His teaching, sat at His feet to learn all
+that He might teach her; Martha, anxious to show her pleasure at
+receiving Jesus as her guest, appears to have busied herself in
+preparing a feast in His honour. Presently, tired with her exertions,
+and fearing that all might not be ready, "she came to him, and said,
+Lord, dost thou not care that my sister hath left me to serve alone?
+bid her therefore that she help me." But instead of doing this, Jesus
+rebuked Martha for thinking too much of worldly matters, instead of
+giving her mind to the "one thing needful" for the salvation of man:
+that one thing was faith in Jesus as the Son of God; such faith, as
+would produce piety and holiness; and that as Mary had chosen that
+good part, she must not be disturbed, but that Martha would do well to
+follow her example. When, therefore, Martha asked that Mary might be
+bid to help her, "Jesus answered and said unto her, Martha, Martha,
+thou art careful and troubled about many things: but one thing is
+needful: and Mary hath chosen that good part, which shall not be
+taken away from her."
+
+Now, from this little history we should all learn this lesson: that
+though worldly business must be done, and well done, too, it must not
+take up too much of our thoughts and hearts, and so make us careless
+in our religious duties: to please and serve God in every way is the
+one thing needful for us.
+
+On one occasion, when Jesus had been praying, according to His
+constant custom, "when he ceased, one of his disciples said unto him,
+Lord, teach us to pray as John also taught his disciples." Jesus then
+gave them that beautiful prayer, called the Lord's Prayer, because the
+very words of it were dictated by the Lord Himself, in whose name we
+pray unto God, the Father Almighty. The Prayer begins by acknowledging
+God to be "Our Father"; and these words should ever remind us of two
+things: that as "our Father," all we His children are bound to love
+and obey Him; and, secondly, that we must love all our fellow
+creatures as brethren, seeing that we are all the children of one
+Heavenly Father.
+
+Next we pray, "Hallowed be Thy Name"; in which words we ask that all
+men everywhere may hallow, or treat as holy, His name, His word, His
+day, and all things that belong to Him.
+
+By "Thy Kingdom come," we ask that all mankind may become Christians,
+and so be brought into the Lord's kingdom on earth: also, that we, and
+all who are Christians, may have the kingdom of God in our hearts;
+that is, may obey, and love, and serve Him with all our hearts; so
+that when we die we may be admitted into His glorious kingdom in
+heaven. Further, we pray, that the Will of God may be done by man on
+earth, as perfectly and entirely as it is done by the Angels in
+heaven. Let us remember that the sole object and work of the holy
+Angels is to do the Will of God; and that therefore we, who use this
+prayer, must always try to do the same, and not think of doing what
+will only please ourselves.
+
+The next petition of the Lord's Prayer is, "Give us this day our daily
+bread." By these words we ask for all things which are needful both
+for our souls and bodies: the body needs daily food to preserve it in
+life, and make it strong to do its work; the Soul also wants food, to
+nourish and increase the spiritual life; and render it more active in
+the service of God. The word of God, Prayer, religious teaching, all
+the services of our religion, are the food of the Soul; by the proper
+use of which, the love of God will be more and more shed abroad in
+our hearts, producing the fruit of holy obedience, and devotion to His
+service.
+
+Next we pray, that God will forgive us our sins, on condition that we
+forgive all those who have sinned against us. When we consider how
+dreadful will be our condition, if God does _not_ forgive us, we
+should be very careful never to indulge angry, revengeful feelings
+against those who have injured us. Nothing that man can do to us, can
+be as bad as what we have done against God; and therefore we may well
+forgive our fellow creatures; and we _must_ do so, if we would obtain
+forgiveness of our heavenly Father.
+
+We then ask the Lord not to suffer us to give way to temptation, but
+to keep us from all evil; to keep our bodies in safety, and above all
+to keep our souls from the great evil of sin, from the power of our
+ghostly or spiritual enemy, the Devil, who is always watching to do us
+harm. We end the Lord's Prayer by declaring our firm belief, that God
+is able to do all that we can ask or think.
+
+Now we often _say_ the Lord's Prayer with our lips, but do we really
+say it with our hearts, wishing and striving to gain what we are
+asking for? This we should all do; and besides this, throughout the
+day, we must each of us try to _do_ those things that we pray may be
+done. We must each of us try to reverence and obey our heavenly
+Father; to be satisfied with whatever He gives us for our bodies; to
+take every opportunity of feeding our souls, by learning all we can
+about Him, and praying earnestly for His grace. We must also try to
+keep down all angry feelings, and be kind to those who are unkind to
+us; and we must watch over ourselves continually, and strive to resist
+the Devil, and practise self-denial, that we may not fall into sin.
+
+The Lord's Prayer teaches us what things we ought to ask of God; and
+we may do so more particularly in our own words; God is well pleased
+when we do so.
+
+After giving His disciples this beautiful form of words, to be a model
+for all their prayers, Jesus exhorted and entreated them to pray
+earnestly for the help of the Holy Spirit: and told them to go on
+praying, and not to be discouraged, because they did not immediately
+receive those things for which they asked; for that the Lord would
+hear their prayers, and "give the Holy Spirit to them that ask Him."
+"And as Jesus spake, a certain Pharisee besought him to dine with him;
+and he went in and sat down to meat." The word here translated "dine"
+means to eat the first meal of the day, and so ought rather to have
+been called breakfast. The Jews were accustomed to have only two
+regular meals in the day: breakfast, or dinner, as it is here called,
+about twelve of the middle of the day; and supper, which was the
+principal meal, in the evening, after the heat of the day was past.
+The Pharisees were very particular about washing before they sat down
+to meals, and this one who had besought the Lord to eat with him,
+"marvelled that he had not first washed before dinner."
+
+The Lord took this opportunity of teaching, that no outward washings
+can be pleasing in the sight of God, if the heart be full of sinful,
+evil passions: no outward forms and observances of any kind, can ever
+please God, unless those who do such things really love God, and try
+to do their duty and please Him in everything. Many things also Jesus
+said, rebuking the Scribes and Pharisees.
+
+He likewise spake to the people who crowded to hear Him, and warned
+them to fear God rather than man; for though men might kill their
+bodies, they had no further power. "And one of the company said unto
+him, Master, speak to my brother, that he divide the inheritance with
+me."
+
+It would seem that this brother had acted very unkindly, if not
+unjustly, in not sharing with his brother the money left by their
+father; and the one who felt himself aggrieved came, hoping that Jesus
+would interfere. But Jesus answered, "Man, who made me a judge or a
+divider over you?"--meaning, that He was not come upon earth to act as
+a Judge or Magistrate in settling such matters, but to teach men their
+duty to God. He then took this occasion to warn his hearers against
+covetousness, or the too eager desire for riches, or for any of the
+good things this world can give: bidding them rather be contented, and
+try to please God by doing good with what they have. Covetousness is,
+as we are elsewhere told, idolatry,--and truly, if our hearts are set
+upon riches, pleasures, or anything else, they will be drawn away from
+God.
+
+
+
+
+Chapter XXIII.--HEALING OF THE MAN BORN BLIND.
+
+
+Much did the Lord say upon the subject of covetousness; an evil
+passion which, if indulged, must draw the heart more and more from
+heavenly things to things of the earth; saying unto them, "For where
+your treasure is there will your heart be also."
+
+Jesus, then, in a short parable, showed the necessity of constantly
+watching, that we may not be found unready whenever we are summoned to
+die.
+
+Many other things Jesus said, and continued to teach through the
+cities and villages: on one occasion He raised the indignation of the
+ruler of a synagogue, because He had healed a poor woman, who was
+"bowed down by a spirit of infirmity," which she had had for eighteen
+years.
+
+But Jesus rebuked those who blamed Him, and so spake that "All his
+adversaries were ashamed; and all the people rejoiced for the glorious
+things that were done by him."
+
+"And as Jesus passed by, he saw a man which was blind from his birth.
+And his disciples asked him, saying, Master, who did sin, this man, or
+his parents, that he was born blind?"
+
+Some of the Jews seem at this time to have taken up an idea held by
+the heathen, that, after the death of a man, his soul was sent into
+another body; and that the souls of bad men even went into the bodies
+of animals.
+
+Another false notion of the Jews was, that any one who was a great
+sufferer upon earth must have been a greater sinner than others, who
+did not so suffer: an idea quite contrary to all the teaching of
+Jesus. With these two ideas in their minds, some of those who had
+become followers of Jesus, asked him, whether this blind man was born
+so, as a punishment for sins he had committed in another body; or
+whether his blindness was a punishment for the sins of his parents.
+Jesus immediately answered, that it was neither for one nor the other
+of these causes, that this man was born blind; but that God in His
+wisdom had allowed it to be so, "That the works of God should be made
+manifest in him." Jesus then, in a very remarkable manner, gave sight
+to the blind man; clearly proving that it was the power of God only,
+and not the means used, which had effected his cure: and He also
+enabled the blind man to show his faith, by making the final
+restoration of his sight, depend upon his obedience to the command,
+"Go, wash in the pool of Siloam: he went his way therefore, and
+washed, and came (back) seeing."
+
+"The neighbours and they which before had seen him that he was blind,"
+were much surprised; and began questioning whether he were indeed the
+same man, or one like him; but he quickly put an end to all doubts,
+and said, "I am he."
+
+Then, in answer to their questions, he told them the exact manner in
+which this cure had been effected, by "a man that is called Jesus":
+for at this time, he had no knowledge of Jesus as the Son of God, the
+promised Messiah. Whether from a good or bad motive we do not know,
+but "they brought to the Pharisees him that aforetime was blind." And
+it was the Sabbath day when Jesus made the clay, and opened his eyes.
+Then the Pharisees also asked him how he had received his sight. He
+said, "He put clay upon mine eyes, and I washed, and do see." The
+Pharisees could not deny the miracle; but immediately some of them
+raised the objection, "This man is not of God, because he keepeth not
+the Sabbath day." Others, however, less determined to disbelieve even
+the testimony of their own senses, said, "How can a man that is a
+sinner do such miracles? And there was a division among them. They say
+unto the blind man again, What sayest thou of him, that he hath opened
+thine eyes?" The blind man, though still ignorant of the real
+character of Jesus, felt that He was most certainly more than a common
+man, and said, "He is a prophet."
+
+But the Jews now affected to disbelieve that the man had ever been
+blind, and called his parents, asking them, "Is this your son, who ye
+say was born blind? how then doth he now see? His parents answered
+them and said, We know that this is our son, and that he was born
+blind: but by what means he now seeth, we know not; or who hath opened
+his eyes, we know not: he is of age; ask him: he shall speak for
+himself. These words spake his parents, because they feared the Jews,"
+who "had agreed already, that if any man did confess that he was the
+Christ, he should be put out of the synagogue." His parents,
+therefore, not wishing to bring this punishment upon themselves,
+merely bore witness to the fact that he was their son who was born
+blind: as to the rest, they told the Jews to let him speak for
+himself. "Then again called they the man that was blind, and said
+unto him, Give God the praise: we know that this man is a sinner."
+That is, they called upon the man, who had been healed, to acknowledge
+that Jesus was merely a sinful mortal, and had in reality no part in
+his cure, which was the work of the God of Israel alone. The man,
+however, would by no means allow this: "He answered and said, Whether
+he be a sinner or no, I know not: one thing I know, that, whereas I
+was blind, now I see." This answer by no means pleased the Jews, and
+again they asked, "How opened he thine eyes?" He answered them, "I
+have told you already, and ye did not hear (or believe): wherefore
+would ye hear it again? will ye also be his disciples? Then they
+reviled him, and said, Thou art his disciple; but we are Moses's
+disciples. We know that God spake unto Moses: as for this fellow, we
+know not from whence he is." All the doubts and disputes of the
+Pharisees, so far from shaking the faith of this man, seem to have
+strengthened it; and now, fearless of consequences, he spake out
+boldly the words of common sense, and said, "Why herein is a
+marvellous thing, that ye know not from whence he is, and yet he hath
+opened mine eyes. Now we know that God heareth not sinners: but if any
+man be a worshipper of God and doeth His will, him he heareth. Since
+the world began was it not heard that any man opened the eyes of one
+that was born blind. If this man were not of God, he could do
+nothing."
+
+The answer of the man who had been born blind, made the Pharisees very
+angry. They could not contradict what he said; but they were
+determined not to allow that Jesus came from God, and as they chose to
+believe that this man was a greater sinner than other men because he
+had been born blind, they immediately cried out, "Thou wast altogether
+born in sins, and dost thou teach us? And they cast him out:" that is,
+expelled him from the synagogue, as they had resolved to do to any one
+who should confess that Jesus was the Christ. This casting out of the
+synagogue, or excommunication, was a very severe punishment; there
+seem to have been three degrees of it. In the first instance, the
+person under sentence of excommunication was forbidden to enter a
+synagogue, or to join in the services of the temple; and he was to be
+looked upon as no longer belonging to the chosen people of God. After
+such a sentence had been passed, no Jew would speak to, or have any
+intercourse with, the excommunicated person: this was the sentence now
+passed upon the man who had been so wonderfully healed. In the second
+degree of excommunication, the loss of property was added to the
+former sentence; all the goods possessed by the excommunicated person
+were taken from him, and given to the service of God. The third degree
+of this terrible punishment ordained the death of the unfortunate
+wretch, who had already been cut off from all his friends, and
+deprived of his property. When Jesus heard that the blind man had for
+His sake been cast out, He appears to have gone in search of him; "and
+when he had found him, he said unto him, Dost thou believe on the Son
+of God?" The man, in doubt as to the real nature of Him who had healed
+him, and anxious to know the truth, "answered and said, Who is he,
+Lord, that I might believe on him?" Jesus, ever ready to teach those
+who heartily seek to learn the truth, plainly answered, and "said unto
+him, Thou hast both seen him, and it is he that talketh with thee."
+All doubts now vanished; "and he said, Lord, I believe. And he
+worshipped him." We may surely hope that this man, to whom the Lord
+had given both spiritual and bodily sight, became a true and sincere
+disciple of Jesus.
+
+After this, Jesus blamed the Pharisees for not believing in Him
+themselves, and for trying to prevent others from doing so either.
+Then He spake of Himself as the good Shepherd; comparing the people to
+a flock of sheep. The meaning of what Jesus now said, was, that He who
+came to teach the people the way of salvation is the only good
+Shepherd; and that all who do not come to them in the way appointed by
+God, teaching as He has commanded, are like thieves and robbers; who
+only come to do mischief in the flock, and must be shut out; just as
+the porters, who took care of the sheep brought up to be sold for
+sacrifice, would not let any but the rightful owner enter into the
+sheepfold.
+
+Jesus plainly declared Himself to be the good Shepherd, who would lead
+the Jews to salvation, if they would follow Him, as the sheep in those
+Eastern countries follow their Shepherd, when he calls them. Alluding
+to the Gentiles, Jesus also said, that He had other sheep whom He
+would also by means of the Gospel bring into His fold, the Church of
+Christ on earth; and hereafter into His heavenly fold in heaven.
+
+All that our Lord now said, made a great impression upon some of His
+hearers; and again caused a division of opinion among the Jews. Those
+who were disposed to believe in Him were reproached by others, who,
+foolishly as well as blasphemously, said, "He hath a devil, and is
+mad; why hear ye him?" Others, who did not allow prejudice to blind
+their common sense, reasonably answered, "These are not the words of
+him that hath a devil,"--no man possessed with a devil could speak
+such good and beautiful words; and then they referred to the recent
+miracle, in proof that the Lord could not be under the influence of
+Satan in any way; for they asked, "Can a devil open the eyes of the
+blind?" No more appears to have been said: we will hope that many went
+away determined to follow Jesus, but many, no doubt, hardened their
+hearts and continued in unbelief.
+
+We next hear of Jesus being at Jerusalem, for "the feast of the
+dedication, and it was winter." This Feast of the Dedication had been
+appointed by Judas Maccabeus, in remembrance of the cleansing of the
+temple, and devoting it again to the proper worship of God, after it
+had been profaned by the heathen. By attending this Feast, Jesus set
+us an example to keep solemn days appointed by man, in order to offer
+up thanksgiving to God for particular mercies. The Feast of the
+Dedication took place in the month which answers to our December.
+
+
+
+
+Chapter XXIV.--JESUS'S LAST JOURNEY TO JERUSALEM.
+
+
+"And it was at Jerusalem the feast of the dedication, and it was
+winter. And Jesus walked in the temple in Solomon's porch:" that is,
+in a porch or colonnade, which stood on the same spot where Solomon's
+porch had formerly stood; for the temple which existed in our
+Saviour's time was the one built by the Jews, after their return from
+their captivity in Babylon. The Jews came round about Jesus whilst He
+was in this porch, and most unreasonably accused Him of keeping them
+in doubt, as to whether He was the Messiah or not; saying, "If thou be
+the Christ tell us plainly." Jesus in answer told them, that all the
+works which they had seen would have convinced them of that fact, if
+they had not been obstinately determined not to believe: and then,
+when He did plainly declare that He was the Son of God, by saying, "I
+and my Father are one," "the Jews took up stones again to stone him";
+telling Him that they did so, because He had spoken blasphemy in
+making Himself, or saying that He was, the Son of God. In spite of
+all He could say, they persisted in their unbelief; and when He again
+referred them to His works as proving Him to be really the Son of God,
+"they sought again to take him: but he escaped out of their hand, and
+went away again beyond Jordan into the place where John at first
+baptized." "Many resorted," or went out to him, there: those who had
+before listened to the teaching of John the Baptist, could not but see
+that He was greater than the Baptist; for as they truly said, "John
+did no miracle: but all things that John spake of this man were true.
+And many believed on him there."
+
+It seems to have been at this time, that those about our Saviour asked
+Him, "Lord, are there few that be saved?" whereupon our Lord bid them,
+"strive to enter in at the strait gate," by which He meant, that if
+any one really wished to go to heaven, he must try with all his might
+to walk in the path of holiness, by resisting the Devil and giving up
+his own will or wishes, to do whatever would please God.
+
+The same day there came certain of the Pharisees, saying unto him, Get
+thee out, and depart hence: for Herod "will kill thee." The answer
+that Jesus made meant, that neither Herod nor any other man could put
+Him to death before the time appointed by God for His death; but that
+when the proper time came, He should perfect or finish His work by
+dying. He added, moreover, that He must return to Jerusalem to die,
+"for it cannot be that a prophet perish out of Jerusalem."
+
+By the Jewish Laws, a prophet could only be judged by the Sanhedrim,
+or great Council of the Jews at Jerusalem. Jesus then lamented over
+the troubles which he foresaw would fall upon Jerusalem, because the
+Jews would not come to Him for safety.
+
+Again we hear of a miracle of healing performed on the Sabbath day,
+when Jesus cured a man of the dropsy. At the same time, He spake
+various parables to the people, and taught them many things. Amongst
+the parables now spoken, were those of "the Prodigal Son" and "the
+Unjust Steward": the first of these was intended to teach the Jews,
+that they who had always been the chosen people of God, did wrong to
+be angry because the Gentiles were admitted to share their privileges;
+and also to show that, although the Pharisees would have nothing to
+say to those whom they looked upon as sinners, God was more merciful,
+and would receive and bless sinners who were truly penitent. The
+parable of "the Unjust Steward" was intended to teach all men, that
+they ought to use as much diligence in seeking for spiritual
+blessings, as they would make use of in regard to temporal blessings.
+
+Shortly after this, we read of little children being brought to the
+Lord, who received them kindly, and blamed those who would have kept
+them from Him.
+
+The parable of the Rich Man and Lazarus the beggar, was now told: an
+awful warning to all who lead a life of luxury and self-indulgence,
+denying themselves nothing.
+
+"And it came to pass, when the time was come that he should be
+received up, he stedfastly set his face to go to Jerusalem."
+
+The appointed time being near, Jesus now began His last journey to
+Jerusalem, in the course of which He said many things to His disciples
+and the people in general, speaking often in parables; and He told His
+disciples plainly that He was going up to Jerusalem, not to become an
+earthly king, as they still hoped, but to be ill treated and put to
+death. During this time Jesus healed the ten lepers, only one of whom,
+and he was a Samaritan, "returned to give glory to God" for his cure.
+To him our Lord spake the comfortable words, "Arise, go thy way: thy
+faith hath made thee whole." Then a certain young Ruler came, and
+asked Jesus, "Good Master, what good thing shall I do that I may have
+eternal life." Jesus first shows him, that he must not look upon Him
+as man only, but as God; and then tells him that, to enter into
+eternal life, he must keep all the commandments and precepts of God;
+and then, when the young man "went away sorrowful," Jesus warned His
+followers of the danger of letting the love of riches draw their
+hearts from God.
+
+Another remarkable parable spoken by Jesus at this time was that of
+the labourers in the vineyard. This parable taught two lessons; first
+it showed to the Jews as a nation, that though they might be said to
+have been labourers, from the time that they were first chosen by God,
+they ought not to be envious and angry, because the Gentiles were now,
+at the eleventh hour, called also to be the servants of God. The Jews
+in general could not bear the idea of any other people sharing with
+them, privileges, which they considered to belong to themselves alone;
+and many of Christ's discourses and parables were meant to correct
+this wrong feeling. The second lesson taught by this parable comes
+home to every individual; and shows, that though those are most
+blessed who from their childhood have truly served God, or, as it is
+called, "worked in the vineyard," still, _all_ who, at any age, so
+truly repent as to go and work, obeying the Word of God in everything,
+will be graciously received by the Lord of the vineyard; and must not
+therefore be despised by their fellow labourers, who were called at an
+earlier age. Jesus next received a message from Martha and Mary, the
+sisters of His friend Lazarus, saying, "Lord, behold he whom thou
+lovest is sick." When, after a delay of two days, Jesus "saith to his
+disciples, Let us go into Judaea again"; they reminded Him that the
+Jews had of late sought to kill Him, and that He had better not go
+back. But Jesus told them, that as long as it was day, that is, His
+time for working, He was safe anywhere. He explained to them that
+Lazarus was now dead, and that He was going to wake him out of the
+sleep of death. The faith of the disciples seems to have been weak,
+but their love was strong, for all agreed in Thomas's proposal, "Let
+us also go, that we may die with him." "And as they went on their way,
+Jesus took again the twelve disciples apart, and began to tell them
+what things should happen unto him"; speaking plainly of being
+betrayed, delivered unto the Chief Priests, mocked, spitefully
+entreated, spitted on, scourged, and put to death by the Gentiles, and
+rising again the third day. But "they understood none of these
+things": so little idea had they of the literal meaning of our Lord's
+words, that at this very time, James and John, the sons of Zebedee,
+came with their mother, to beg that they might sit, one on His right
+hand and the other on His left hand, in His kingdom.
+
+In earthly courts, to be nearest the king's person, was a mark of
+dignity and favour; and, misunderstanding still the nature of Christ's
+kingdom, the sons of Zebedee made this request, to the indignation of
+the other Apostles; who did not see why two of their number should be
+favoured so far beyond the rest. But Jesus rebuked them all; and told
+them, that His followers must not seek for power and greatness as the
+Gentiles did; for that those who were humble and meek were most
+pleasing to God. And He bid them, and all Christians in all times,
+follow His example; reminding them, that although he was Lord of all,
+He came on earth to serve men, and give His life for them.
+
+Passing through Jericho, Jesus, when he came near the town, gave sight
+to two blind men, who were sitting by the wayside begging. Hearing an
+unusual bustle, as of many people passing by, they asked what it
+meant; and being told that "Jesus of Nazareth passeth by," they,
+believing in His power, cried out earnestly, "Have mercy on us, O
+Lord, thou son of David:" and this prayer they continued to repeat,
+although many of those who accompanied Jesus "rebuked them, that they
+should hold their peace," and not trouble Him with their cries.
+
+In the Gospel accounts of this miracle, St. Mark and St. Luke only
+mention the healing of one blind man; but St. Matthew tells us there
+were two. St. Matthew, who was one of the twelve Apostles, was present
+on this occasion, so we may be sure that he saw two blind men healed.
+St. Mark and St. Luke, writing many years afterwards, only mentioned
+one of these men, who seems to have been the most known amongst the
+Jews: for St. Mark speaks of him by his name, "Bartimaeus," as if those
+for whom he wrote would know the man, and therefore think more of the
+miracle, about which they could also ask him. Perhaps, too, Bartimaeus
+is more particularly mentioned, because his faith was greater than
+that of his companion; for St. Mark tells us, that Jesus said to him,
+"Go thy way; thy faith hath made thee whole." However that may be,
+these blind men cried to Jesus for mercy, and "Jesus had compassion on
+them, and touched their eyes: and their eyes received sight, and they
+followed him," "glorifying God: and all the people, when they saw it,
+gave praise unto God."
+
+"And Jesus entered and passed through Jericho": and now he gave
+another lesson to the Pharisees, against despising any of their fellow
+creatures.
+
+
+
+
+Chapter XXV.--ZACCHAEUS AND LAZARUS.
+
+
+At Jericho "there was a man named Zacchaeus, which was the chief among
+the Publicans, and he was rich." He had already heard much of Jesus,
+and now "he sought to see Jesus, who he was; and could not for the
+press," or crowd of people who surrounded the Lord, for Zacchaeus was a
+short man, or "little of stature." Being really anxious to see Jesus,
+Zacchaeus did not content himself with merely _wishing_, and
+_regretting_; but he took some trouble to accomplish his object, and
+met with his reward. We read that Zacchaeus "ran on before, and
+climbed up into a sycamore tree," under which Jesus must pass; and by
+this means nothing could prevent his seeing the Lord.
+
+The sycamore tree here spoken of, is also called the Egyptian fig; the
+leaves are like those of the mulberry tree, but the fruit resembles
+the fig, in size, shape, and taste.
+
+Jesus, who knows all things, saw the heart of Zacchaeus, and knew that
+he was willing to become a true disciple; and none such will He ever
+overlook. Therefore, "when Jesus came to the place, he looked up, and
+saw him, and said unto him, Zacchaeus, make haste, and come down; for
+to-day I must abide at thy house." Most joyfully did Zacchaeus obey: he
+had taken some trouble merely to see Jesus, and now he would have the
+privilege of listening to His words. But many of the Jews who were
+present were offended and displeased, because Jesus took such notice
+of a man belonging to a class, whom they, in their self-righteous
+spirit, condemned as unworthy to associate with them; "they all
+murmured, saying, That he was gone to be a guest with a man that is a
+sinner." Zacchaeus, seeing that Jesus was blamed for noticing him,
+thought it right to show that whatever his sins might have been, he
+was now truly penitent, and determined to undo as much as possible any
+wrong he had done to his fellow creatures, in making them pay more
+taxes than were justly due: so he stood up, "and said unto the Lord,
+Behold, Lord, the half of my goods I give," that is, I will from this
+time give, "to the poor, and if I have taken anything from any man by
+false accusation," (or over-taxing,) "I will restore him fourfold":
+that is, I will give him back four times as much as he has lost,
+through any fault of mine. This was true repentance, springing from
+faith, and as such it found favour with God. "And Jesus said unto him,
+This day is salvation come to this house, forsomuch as he also is a
+son of Abraham. For the Son of man is come to seek and to save that
+which was lost."
+
+Zacchaeus had shown himself to be, spiritually, as well as by descent,
+a son of faithful Abraham; and as such he and his family were to
+receive that salvation, which Jesus came to bring to those who would
+turn from their sins and be saved.
+
+At this time, "Jesus spake a parable; because he was nigh to
+Jerusalem, and because they thought that the kingdom of God should
+immediately appear." By this parable of the nobleman, who went into a
+far country to receive a kingdom, and then returned to judge his
+servants for the use they had made of the talents which he had given
+them, Jesus showed that although He was Lord of all, He must leave
+this world for a time, and return again to judge His servants, before
+His kingdom could be visibly established,--before the kingdom of God
+could appear in glory.
+
+It is very easy to understand the meaning of this parable: we all,
+that is, all the men, women, and children, who have ever been born,
+are sent upon earth that we may serve God, and show our love to Him,
+by doing His will in all things; and in doing all the good we can to
+others. Some have greater means and opportunities of doing good than
+others; such means and opportunities, as riches, wisdom, health,
+leisure, &c., are the "talents" entrusted to us; and we are to use
+them in the service of God, and not for our own pleasure only. Some
+have more of these "talents" than others; but all of us have
+opportunities of being useful, if we are ready to practise
+self-denial, and give up our own pleasure, wishes, and ease, in order
+to do little acts of kindness to others, in obedience to the word of
+God. If we do not do our duty to God and man to the best of our power
+whilst we are on earth, the Lord will be angry with us, as the king in
+the parable was with the "wicked servant," who had kept his talent
+"laid up in a napkin," instead of using it so as to make a proper
+return to the Master, who had given it to him.
+
+When Jesus reached Bethany, Lazarus had already been buried four days.
+Bethany was a village about two miles from Jerusalem; "and many of the
+Jews came to Martha and Mary, to comfort them concerning their
+brother." It was a custom amongst the Jews for friends and relations
+to come in this way to the house where any one had died, and there to
+mourn and lament, with particular ceremonies, for seven days. We have
+no such custom; but when any one is in trouble, we should do all we
+can to comfort and help: even in all the little troubles and vexations
+which daily happen to those around us, we should try to do anything we
+can to help them. The best rule in this, as in all other matters, is
+to observe the precept, "Do unto others as you would wish them to do
+unto you." That is, think how you would feel if the same misfortune,
+trouble, or vexation, fell upon you; and thus try and feel for others:
+then think what you would wish to be done for you in a like case, and
+do the same for them. Show that you are sorry for them, by doing any
+little act of kindness that is in your power, without thinking of
+yourself,--your own wishes, pleasure, or convenience. Even children
+can do this; and the sooner they begin to do so, the more will they
+grow in favour with God and Man.
+
+The beautiful story of the raising of Lazarus is to be read in St.
+John's Gospel (ch. xi.).
+
+Martha's faith seems to have been weak; for though she believed that
+Jesus could have saved her brother's life had He come in time, she
+certainly did not believe that He could now restore him to life.
+
+Mary, too, seems only to have thought that Jesus could have kept
+Lazarus from dying; but her faith was stronger than Martha's, for she
+made no objection to the taking away the stone that lay upon the cave
+in which Lazarus was buried.
+
+Jesus here sets us an example of feeling for others: He saw the great
+sorrow of Martha and Mary, and, although He was going to remove the
+cause of their grief, yet He felt for them in their distress--"Jesus
+wept." What a comfort to all who are in trouble upon earth, to know
+that their Lord in heaven feels for them, and will hear their prayers
+for help and comfort; though He will not answer them in the same way
+that He answered the prayers of Mary and her sister.
+
+"Many of the Jews which came to Mary, and had seen the things which
+Jesus did, believed on him. But some of them," determined not to
+acknowledge Him as the Messiah, "went their ways to the Pharisees, and
+told them what things Jesus had done."
+
+The Chief Priests and Pharisees immediately called together the
+members of the Sanhedrim, or great Council, and said, "What do we? for
+this man worketh many miracles." They could not deny that Jesus had
+worked many miracles; for multitudes of the people had seen, and been
+benefited by them. To the question, "What do we?" or rather, what
+shall we do? We might reasonably expect the answer, We will
+acknowledge Him as the Messiah, the Son of God; but, no: they did not
+say this; on the contrary, their only thought was to prevent others
+from believing in Him. Rightly did they judge, "If we let him thus
+alone, all men will believe in him": but they added, "and the Romans
+shall come and take away both our place and nation." In their
+blindness as to the spiritual nature of the Messiah's kingdom, these
+Jews thought, that if they acknowledged Jesus, the Roman Emperor would
+consider them as rebels, wishing to set up a temporal kingdom, and
+would send his armies to destroy them utterly. Far better would it
+have been for these unhappy men, if they had _only_ considered the
+proofs before them, and acknowledged Jesus to be the Messiah, without
+fearing what man could do unto them. In a few years moreover, the very
+evil which they so wickedly strove to avoid did come upon them: their
+nation was totally destroyed, the people scattered over all lands, and
+the temple burnt to the ground.
+
+No doubt there were many different opinions amongst the members of the
+Sanhedrim, for, after much discussion, "one of them, named Caiaphas,
+being the High Priest that same year, said unto them, Ye know nothing
+at all, nor consider that it is expedient for us, that one man should
+die for the people, and that the whole nation perish not. And this
+spake he not of himself; but being High Priest that year, he
+prophesied that Jesus should die for that nation; and not for that
+nation only, but that also he should gather in one the children of God
+that were scattered abroad."
+
+
+
+
+Chapter XXVI.--JESUS IN THE HOUSE OF SIMON THE LEPER
+
+
+The speech made in the Sanhedrim by Caiaphas, meant a great deal more
+than he did, when he _used_ the _words_. Caiaphas meant, that if there
+were any chance of offending the Romans, it would be better at once to
+put one man to death, than to bring destruction upon the whole nation.
+But St. John bids us take notice that, without intending it, Caiaphas
+thus proclaimed the blessed plan of salvation through the atonement,
+which, by the death of One, would be made for all mankind.
+
+Caiaphas was the "High Priest that same year." By the appointment of
+God, a man who once became High Priest continued to be so as long as
+he lived; but the Romans forced the Jews to alter many of their
+customs, and it had been so in regard to the office of High Priest,
+which was now seldom held by the same person for more than a year.
+
+What Caiaphas said, seems to have decided the Sanhedrim as to what
+should be done; and the only question that remained was, how it should
+be done: how the death of Jesus could be safely managed, without
+causing a disturbance amongst the people, who might not be willing to
+see one who had worked such miracles for their good, put to death.
+This required consideration on the part of the Sanhedrim: "and from
+that day forth they took counsel together for to put him to death."
+
+Jesus, knowing that His time was not fully come, went with His
+disciples into a small city, situated among the mountains in the
+wilderness of Judah, which lay on the borders of the Dead Sea. We
+read, "Jesus therefore walked no more openly among the Jews; but went
+thence unto a country near to the wilderness, into a city called
+Ephraim, and there continued with his disciples." "And the Jews'
+Passover was nigh at hand: and many went out of the country up to
+Jerusalem before the Passover, to purify themselves": that is, to
+observe certain forms and ceremonies, without which no man was looked
+upon as fit to partake of this holy feast.
+
+This was the third Passover which had occurred since Jesus began His
+public teaching; the last of which He was to partake. It was fitting
+that "the Lamb of God, which taketh away the sin of the world," should
+be sacrificed at this solemn season. The Feast of the Passover was
+kept in remembrance of the deliverance of the Children of Israel from
+death, by the blood of the paschal lamb; but it was also a type, or
+sign, of a greater deliverance to come; when through the shedding of
+the blood of the Lamb of God, all mankind would be delivered from a
+far more terrible death. In the New Testament, Jesus Christ is called
+"our Passover."
+
+The Jews who now assembled in Jerusalem, to prepare themselves for the
+approaching Feast, naturally spake to each other of Jesus, whom all
+must have heard of, and whom many had, no doubt, seen. They sought for
+Jesus amongst those who were purifying themselves, and not finding
+Him, spake to each other, saying, "What think ye, that he will not
+come to the feast?" Many of them probably thought, that Jesus would be
+afraid to show Himself in public; for "both the Chief Priests and the
+Pharisees had given a commandment, that, if any man knew where he
+were, he should show it, that they might take him."
+
+Mean time Jesus was calmly preparing to finish the work given to Him
+of the Father, by delivering Himself up to death; that through Him all
+men might have life. Till the time was fully come, Jesus remained with
+His disciples in the wilderness. "Then six days before the Passover
+Jesus came to Bethany, where Lazarus was which had been dead, whom he
+raised from the dead." It is probable that at this time Jesus abode in
+the house with Lazarus and his sisters; but we read of Him as being
+"in the house of Simon the leper," a man whom our Lord had, no doubt,
+cured of leprosy; where "they made him a supper." Lazarus was one of
+the guests who "sat at the table with him," "and Martha served";
+helped the giver of the feast to entertain and wait upon Jesus.
+
+An event now took place, which is spoken of by St. Matthew, St. Mark,
+St. Luke, and St. John; though it is rather differently told by each,
+some mentioning circumstances of which the others take no notice: so
+much so, that some people have thought that they speak of different
+events; but it seems much more probable that they all allude to the
+same event, and therefore it will be so considered now.
+
+The circumstance which happened at the supper given to Jesus in the
+house of Simon, (distinguished from others of that name by being still
+called the Leper, though now no longer one,) must be related according
+to what is generally believed.
+
+"Mary having an alabaster box of ointment of spikenard, very precious
+and very costly, brake the box, and poured it on his head as he sat at
+meat, and anointed the feet of Jesus, and wiped his feet with her
+hair: and the house was filled with the odour of the ointment." Thus
+did Mary show her love for the Lord. "But when his disciples saw it,
+there were some that had indignation within themselves, and said, Why
+was this waste of the ointment made? Then saith one of his disciples,
+Judas Iscariot, which should betray him, Why was not this ointment
+sold for three hundred pence, and given to the poor?"
+
+Judas Iscariot, under pretence of wishing to give the money to the
+poor, blamed Mary for thus wasting the ointment; and some of the other
+disciples seem to have held the same idea, and "they murmured against
+her."
+
+A Roman penny, the money here spoken of, was worth about 7-1/2_d._ of
+our money; so the cost of this box of ointment was about 9_l._: and
+probably some of the disciples, not understanding the meaning of
+Mary's action as afterwards described by Jesus, really thought it
+would have been well to give that sum away in charity. But this was
+not the case with Judas, for St. John adds, "This he said, not that he
+cared for the poor, but because he was a thief, and had the bag, and
+bare what was put therein." The joint stock of money, out of which the
+necessaries of life were purchased for Jesus and his Apostles, was
+trusted to the care of Judas, who was a thief, and took money out of
+the common bag for his own private purposes. If so large a sum as
+three hundred pence were to be added to the common stock, Judas would
+be able easily to take some without being found out; especially if he
+pretended that he had given it to the poor. Let us, as the Bible bids
+us, beware of covetousness even in the smallest matter. This feeling
+indulged in the heart is a great sin; and it constantly leads to the
+breaking of the eighth commandment as well.
+
+When Mary was blamed for what she had done, the Lord defended her,
+saying, "Let her alone,"--do not blame her,--"why trouble ye her? she
+hath wrought a good work on me. For ye have the poor with you always,
+and whensoever ye will ye may do them good; but me ye have not always.
+She hath done what she could: she is come aforehand to anoint my body
+to the burying. For in that she hath poured this ointment on my body,
+she did it for my burial."
+
+It was the custom among the Jews to anoint the bodies of the dead
+before burial, with perfumes and spices: this was also a custom of
+other nations, and the Egyptians had a manner of anointing, or
+embalming, the body, so that it would keep its shape, and not turn to
+dust, as it would otherwise do. Bodies so prepared are called mummies;
+and many have been found, which have been in that state for 3,000 or
+4,000 years.
+
+When Jesus said that Mary "had anointed his body to the burying," He
+meant, that she had done an action which was significant of His
+approaching death; but, of course, neither she nor the disciples
+understood it as such. He also declared, that so far from deserving
+blame, what she had done should be for ever remembered to her praise:
+"Verily, I say unto you, Wheresoever this Gospel shall be preached
+throughout the whole world, this also that she hath done shall be
+spoken of for a memorial of her."
+
+Whilst Jesus was still in the house of Simon, much people of the Jews,
+knowing He was there, came not only to see Him, "but that they might
+see Lazarus also, whom he had raised from the dead." Such a miracle
+had naturally been much talked of; and the Chief Priests, fearing the
+effect it might have on the people's mind, consulted whether they
+could not "put Lazarus also to death, because that by reason of him
+many of the Jews went away, and believed on Jesus."
+
+The next day,--that is, five days before the Passover,--the people
+that were assembled at Jerusalem for the feast, "when they heard that
+Jesus was coming to Jerusalem, took branches of palm trees, and went
+forth to meet him, and cried, Hosanna; Blessed is the King of Israel,
+that cometh in the name of the Lord." The word "Hosanna" is made up of
+parts of two Hebrew words, which mean "_Save now_." It was a word
+commonly used by the people to express their joy upon solemn
+occasions.
+
+
+
+
+Chapter XXVII.--CHRIST'S ENTRY INTO JERUSALEM.
+
+
+Then Jesus sent forth two of His disciples, with directions where to
+find a colt, the foal of an ass, upon which He purposed to ride into
+Jerusalem. The disciples did as they were directed, and "cast their
+garments upon the colt, and they sat Jesus thereon": and He rode
+towards Jerusalem, accompanied by many of the people who had been with
+Him in Simon's house, and "that was with him when he called Lazarus
+out of his grave." These were soon met by those who, with palm
+branches in their hands, had come from Jerusalem. "And as they went, a
+very great multitude spread their garments in the way; others cut down
+branches from the trees, and strawed them in the way." Casting
+garments, branches of trees and flowers on the ground, for Kings and
+Conquerors to tread upon, was a mark of honour and welcome in the
+Eastern nations; and it was a fitting homage to Him, Who is King of
+Kings, and the Conqueror of Sin and Death.
+
+"And when He was come nigh the Mount of Olives, the whole multitude of
+the disciples, and the multitudes that went before, and that followed,
+began to rejoice, and praise God with a loud voice, for all the mighty
+works that they had seen; and cried, saying Hosanna to the Son of
+David--Hosanna in the highest. Blessed be the King that cometh in the
+name of the Lord: Hosanna in the highest."
+
+"All this was done, that it might be fulfilled which was spoken" 400
+years before "by the prophet" Zechariah, saying, "Tell ye the
+daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting
+upon an ass, and a colt the foal of an ass."
+
+At the Feast of Tabernacles, it had long been the custom for the
+Jewish people to sing Hosannas, and also to carry in their hands
+branches of palm or other trees, in honour of the Messiah whom they
+were expecting; and by receiving Jesus as they now did, the multitudes
+did, in fact, acknowledge Him to be that expected Messiah--at once God
+and man--the King spoken of by the prophets; promised by the Almighty.
+
+No other king ever entered Jerusalem in this manner, which had been
+foretold by the prophets; and therefore what had now happened, ought
+to have convinced all the Jews that Jesus Christ was indeed the
+Messiah: but nothing will convince those who are obstinately
+determined not to believe, and even now, "some of the Pharisees from
+among the multitude," who chose to think it was blasphemy to give
+Jesus, a man, the honour due to the Messiah, "said unto him, Master,
+rebuke thy disciples." But instead of doing so, Jesus "answered and
+said unto them, I tell you that, if these should, hold their peace,
+the stones would immediately cry out." By this answer, Jesus plainly
+told the Pharisees, that so far from meriting a rebuke for speaking
+_blasphemy_, all that the people had said was so pleasing to God, that
+if they were prevented from saying it, the Almighty would, even by a
+miracle, raise up others to glorify His name, by proclaiming this
+wonderful truth. Nothing, however, could overcome the obstinate
+unbelief of the Pharisees. They "said among themselves, Perceive ye
+how ye prevail nothing? behold, the world is gone after him."
+
+They could not but own, that in spite of all they had done, the people
+did believe Jesus to be the Messiah; but this had no other effect than
+to make them the more anxious to put Him to death. Mean time Jesus
+rode on; "And when he was come near, he beheld the city, and wept over
+it, saying, If thou hadst known, even thou, at least in this thy day,
+the things which belong unto thy peace! but now they are hid from
+thine eyes. For the days shall come upon thee, that thine enemies
+shall cast a trench about thee, and keep thee in on every side, and
+shall lay thee even with the ground, and thy children within thee; and
+they shall not leave in thee one stone upon another; because thou
+knewest not the time of thy visitation." The meaning of what Jesus now
+said is, that it would have been a happy thing for the inhabitants of
+Jerusalem, if while He was with them they would have believed on Him,
+for then He would have given them peace and happiness. And He wept in
+pity, whilst He foretold the utter destruction that would come upon
+the city, as a punishment to the Jews for refusing to believe in Him,
+and receive Him as the Messiah.
+
+Everything that Jesus foretold, came to pass exactly a few years
+afterwards, when the Romans laid siege to Jerusalem, and made a
+trench, and a wall with strong towers all round the city, so as to
+prevent the inhabitants getting any help. The consequence was, that
+the want of food caused the most dreadful suffering and misery. When
+at last the city was taken, the Romans did destroy it so completely,
+that it might truly be said, that one stone was not left upon another.
+
+"And when Jesus was come into Jerusalem," accompanied by multitudes,
+waving palm branches, and singing Hosannas, "all the city was moved,"
+or filled with astonishment, saying, "Who is this? And the multitude
+said, This is Jesus, the prophet of Nazareth of Galilee. And Jesus
+went into the temple of God, and cast out all them that sold and
+bought in the temple, and overthrew the tables of the money-changers,
+and the seats of them that sold doves, and said unto them, It is
+written, My house shall be called the house of prayer; but ye have
+made it a den of thieves."
+
+Very soon after our Lord's baptism, He thus cleared the temple for the
+first time (Ch. VII.); then He blamed the people for making His
+Father's house a house of merchandise; now he tells them that they
+have made it like a den of thieves. There have always been people
+wicked enough to break the eighth commandment. In the land of Judaea,
+there were then many lawless men, who, instead of working to gain an
+honest living, went about the country robbing their fellow creatures,
+and so living on what they could get. These robbers joined together in
+bands, and took up their abodes in hollow places in the sides of the
+mountains, called dens or caves. These dens generally had a small
+entrance, but inside were of different sizes: they had no light but
+what came in through the entrance hole; but the inhabitants could burn
+lamps or torches to give them light, and of course they were quite
+sheltered from wind and rain. The robbers used to leave their
+hiding-places at night, and prowl about to take whatever they could
+find. Even if they met with cattle or sheep unguarded, they drove them
+away into their dens, where they kept all manner of things which they
+had stolen; and therefore when the court of the temple was filled with
+oxen and sheep, and other animals, it might well be compared to a den
+of thieves. Nothing like this can happen in our days; but let us
+remember that Jesus referred to the words of the prophet Isaiah, "Mine
+house shall be called an house of prayer for all people": Jesus blamed
+the people for profaning the temple, and not making the proper use of
+it: we are guilty of this sin, if we do not make a proper use of our
+churches, and behave reverently when we are in them. Let us all be
+careful to make our churches houses of prayer, by joining devoutly in
+the prayers, and listening attentively to all that we hear there:
+unless we do this, we shall sin against God by not hallowing His Name;
+and He will be as much displeased with us, as He was with the Jews for
+their desecration of the temple.
+
+The blind and the lame came to Jesus in the temple; "and he healed
+them. And when the Chief Priests and Scribes saw the wonderful things
+that he did, and the children crying in the temple, and saying Hosanna
+to the Son of David; they were sore displeased, and said unto Him,
+Hearest thou what these say?" meaning that He should stop these
+children from so speaking: instead of that, Jesus again plainly
+declared Himself to be the Messiah spoken of by the prophets, by
+applying to what had now taken place, the inspired words of David; for
+we read, that "Jesus saith unto them, Yea; have ye never read, Out of
+the mouth of babes and sucklings thou hast perfected praise?"
+
+"And there were certain Greeks among them that came up to worship at
+the feast." The Greek language was very much spoken at this time, and
+the Jews called all foreigners who spoke it, Greeks: many of these
+persons had been converted, or turned, from the worship of idols to
+that of the one True God: but as they were not really Jews, they could
+only be admitted to worship in the Court of the Gentiles. These men
+wished to see Jesus, and expressed their wish to Philip--"Philip
+cometh and telleth Andrew; and again Andrew and Philip tell Jesus."
+
+Our Lord in His answer, declared that the time was now come, when His
+power and glory should be shown, not to the Jews alone, but to all
+nations upon earth. But He also said, that before He could be
+glorified, He must die; just as a corn or grain of wheat must be put
+into the ground and die, or rot, before it could bring forth fruit and
+fulfil its purpose: and then He warned His disciples, that any man
+who really desired to serve and follow Him, must be ready to give up
+everything he most values, and even to part with his life, if
+necessary, for the service of God.
+
+Jesus in his human nature must have shrunk from suffering as a man;
+though firmly resolved to suffer the utmost agony for our sakes. He
+would not, therefore, ask God to save Him from the approaching trial,
+because He had come into the world for the express purpose of going
+through it, in order to purchase the salvation of man.
+
+
+
+
+Chapter XXVIII.--THE VOICE FROM HEAVEN.
+
+
+At this time Jesus saith, "Now is my soul troubled; and what shall I
+say? Father, save me from this hour; but for this cause came I unto
+this hour. Father, glorify thy name." By these last words Jesus
+expressed His willingness to give Himself up entirely to God, that God
+might do with Him whatever would be for His own praise and glory. This
+same feeling of perfect resignation and self-denial should also govern
+us in all things. Jesus spake these words, and "then came there a
+voice from heaven, saying, I have both glorified it, and will glorify
+it again. The people therefore that stood by, and heard it, said that
+it thundered: others said, An angel spake to him."
+
+One of the most ancient signs, or tokens, of the presence of God was a
+voice from heaven, uttering words that could be heard by man. The Jews
+called such a voice "the Bath Col," which means the "Daughter of the
+Voice." It was often a deep, loud sound, attended, as in this case,
+with thunder; and many would not now believe it to be anything more.
+Others, who knew that their fathers of old had been spoken to in this
+way, acknowledged it to be the voice of an angel.
+
+Jesus told those around Him, that this Voice came to show them that He
+was the true Messiah.
+
+Many other things spake He unto them; but although they had seen so
+many miracles done by Him, yet they believed not that he was the
+Messiah; thus fulfilling the words spoken by Isaiah the prophet.
+"Nevertheless, among the chief rulers also many believed on him but,
+because of the Pharisees, they did not confess him, lest they should
+be put out of the synagogue. For they loved the praise of men more
+than the praise of God."
+
+The fear of man bringeth a snare. Never let us be tempted, for fear of
+man, to say or do the least thing which we know to be displeasing to
+God.
+
+In the evening, Jesus again left Jerusalem, and lodged in Bethany,
+with the twelve disciples.
+
+We are now come to the last week of our Saviour's life: we call it
+"Passion Week," because of His sufferings and death, which are often
+spoken of as "His Passion." The Sunday that begins this Holy Week is
+often called Palm Sunday, in remembrance of Christ's riding into
+Jerusalem, accompanied by multitudes carrying Palm branches; but in
+our Prayer Book it is only called "The Sunday next before Easter."
+
+On this first day of the week, Jesus, after He had finished speaking
+to the people in the temple, went out to the little village of
+Bethany. Now the next morning, answering to our Monday in Passion
+Week, Jesus and His disciples returned into the city. On the way "he
+hungered, and seeing a fig tree by the way side having leaves, he came
+to it, if haply he might find any fruit thereon; for the time of figs
+was not yet,"--that is, it was not yet time for the figs to have been
+gathered, and therefore a tree which looked so flourishing ought to
+have had fruit upon it. But there was none; nothing, but leaves only.
+"Then Jesus said unto it, Let no fruit grow on thee henceforward for
+ever. And his disciples heard it."
+
+And they came to Jerusalem, and went into the temple. It appears that,
+though driven out at the time, the buyers, and sellers, and
+money-changers had again established themselves in their former
+places. Again did our Lord cast them out, reminding them that His
+house was to be a house of prayer only: and this time we are told,
+that He "would not suffer that any man should carry any vessel through
+the temple." Jesus remained in the temple teaching the people, who
+"were very attentive to hear him." "And the Scribes, and the Chief
+Priests, and the chief of the people heard it, and sought how they
+might destroy him"; but they could do nothing openly for fear of the
+people, who were "astonished at his doctrine," and evidently inclined
+at this time to believe in Him as the Messiah.
+
+The next morning, answering to Tuesday in Passion Week, Jesus and the
+twelve again returned to Jerusalem; and "as they passed by, they saw
+the fig tree dried up from the roots. And when the disciples saw it,
+they marvelled, saying, How soon is the fig tree withered away! And
+Peter, calling to remembrance" (what had happened the day before),
+"saith unto him, Master, behold, the fig tree which thou cursedst is
+withered away! And Jesus, answering, saith unto them, Have faith in
+God." Then He went on to speak to them of the necessity of having
+faith; and told them that, if their faith were strong, the most
+difficult things would become easy for them to do. He also told them
+to pray earnestly in faith; for that the faithful never pray in vain:
+but He again warned the disciples, that if they asked God to forgive
+their sins, they must truly forgive all who had in any way offended or
+hurt them; saying, "For if ye do not forgive, neither will your
+Father, which is in heaven, forgive your trespasses."
+
+The fate of the fig tree teaches two lessons. In the first place, it
+was a warning to the Jews, who made a great show of their religion,
+and were very particular in performing all the outward forms and
+ceremonies which could be seen by men, and lead them to believe that
+those who did such things must be really good and religious men. Thus
+they were like the fig tree, with its green leaves making a good show
+to the eye. But the Jews, with all their outward show, did not do the
+Will of God: they did not bring forth the fruit of good works, and so
+their whole religion was valueless, and was to be put an end to by the
+destruction of the temple. Here again they were like the fig tree,
+which, in spite of its flourishing leaves, bore no figs, and being
+therefore useless, was to wither away.
+
+But from all this we may learn an important lesson for ourselves. We
+should each compare ourselves to this fig tree, and consider whether
+we bear fruit, or have only a show of leaves. Leaves would be outward
+observances; such things as can be seen of men. Going to Church, even
+reading the Bible and saying our Prayers, may be looked upon as
+leaves, because they can be seen and known by others: but, if under
+these good leaves there is no fruit of obedience, kindness,
+self-denial, and holiness,--in short, if we are not trying to please
+God by growing better and better day by day, where is the fruit?
+
+If, in spite of our Bible and our prayers, we follow our own wills,
+and indulge our own naughty tempers and feelings, then we are like the
+barren fig tree; and in the end, like that, we shall be rejected by
+our Lord in heaven. Let each of us often ask our own conscience this
+question, Am I a good or bad fig tree? Have I only leaves, or do I
+bear fruit also?
+
+At this time Jesus taught daily in the temple; and on one occasion the
+Chief Priests and the Scribes and the elders of the people "spake unto
+him, saying, Tell us by what authority thou doest these things? And
+Jesus answered and said unto them, I also will ask you one thing,
+which if ye tell me, I in like wise will tell you by what authority I
+do these things. The baptism of John, whence was it? was it from
+heaven, or of men? Answer me."
+
+This question greatly perplexed those to whom it was put. They saw
+plainly, that if they acknowledged that John the Baptist was sent by
+God, Jesus would justly say, Why then did ye not believe him, when he
+told you I was the Messiah? On the other hand, they were afraid to say
+that John had no authority from God, because all the people looked
+upon him as a prophet, and would be ready to stone any one who said
+that he was not. "And they answered and said unto Jesus, We cannot
+tell whence it was." They had not asked the question from any real
+wish to know, for they would not speak what they felt to be the truth,
+because it would show that they were wrong. Under such circumstances,
+"Jesus answering saith unto them, Neither do I tell you by what
+authority I do these things."
+
+But our Lord did not leave them without an answer, if they would have
+laid it to heart; for, in the parable of the man who bid his two sons
+"go work to-day in my vineyard," He showed them plainly, that, in
+spite of all their profession of religion, they did not do what God
+had bade them, and therefore they would lose His favour; whilst the
+Gentiles, and all who repented and became the obedient sons of God,
+would go into the kingdom of heaven before them.
+
+"Then began he to speak to the people another parable" of the
+householder; who, after planting a vineyard and doing all that was
+necessary to make it produce good wine, sent first his servants and
+then his son to receive the fruits: but instead of making the proper
+return, the servants were ill-used, and the son killed. The people, on
+being asked what the lord of the vineyard would do to such men,
+answered, "He will miserably destroy those wicked men, and will let
+out his vineyard unto other husbandmen, which shall render him the
+fruits in their due season." Jesus then showed them, that this
+parable exactly described what the Jewish nation had done; and He
+said, "Therefore I say unto you, The kingdom of God shall be taken
+from you, and given to a nation bringing forth the fruits thereof."
+Jesus also spake another parable, wherein the kingdom of heaven is
+said to be like unto a certain king, which made a marriage feast for
+his son. This parable taught the same lesson; that if people will not
+come to God when He calls them, He will deprive them of the blessings
+they do not value. At the end of this parable, the king is represented
+as sending away into punishment a man who had not on a wedding
+garment. This is to warn us, that though the Lord has now given to
+Christians the blessings refused by the Jews, it is not enough to be
+called a Christian: each one of us must be really and truly a
+Christian in heart and life; clothed, as it were, with faith, love,
+obedience, and holiness, as with a wedding garment: without this, no
+man can enter into Christ's Church in Heaven.
+
+
+
+
+Chapter XXIX.--DISCOURSES ON THE TUESDAY.
+
+
+In the parable of the Marriage Feast just spoken of, we read that when
+the invited guests refused to come, beggars were compelled to come in
+from the highways; now, though this may seem to us a strange thing, it
+would not appear so to those who heard this parable, as it was
+according to the customs of the East.
+
+Even now, the Arab princes often dine in the open air before their
+dwellings, and invite all that pass, even beggars, to share their
+meal: these guests sit down and eat, and when they have done, return
+thanks and go away.
+
+Another custom of those times is also referred to in this parable:
+kings and great men, when they made a feast, provided garments or
+robes to be lent to any guests who came without a proper dress for the
+occasion. As every man who needed it could have a garment if he asked
+for it, there was no excuse for any person who sat down _without_ one.
+The man spoken of in the parable, could have had a wedding garment if
+he had sought for it; and so we read that he "was speechless," had
+nothing to say in his own defence, and was cast from the presence of
+the Lord.
+
+So it is with us; God will give faith, and love, and strength to keep
+His holy Word, to all who ask, and seek: therefore, if we are not
+covered with the garment of faith and holiness, it will be our own
+fault that we are not allowed to sit down with the righteous in the
+kingdom of Heaven.
+
+The righteousness of Christ is the real wedding garment of believers;
+and this will cover and save all, whose faith is true and lively; such
+as will show itself in their words and deeds.
+
+The Pharisees and Scribes saw that these parables were spoken against
+them, to show them how wrong they were; and this made them the more
+angry, and the more desirous to destroy Jesus. Being afraid to do this
+openly by violence, they "took counsel (or consulted together) how
+they might entangle him in his talk": that is, get Him to say
+something which would either offend the people, or give them a
+pretence for accusing Him to the Roman governor of teaching the people
+to rebel against the authority of Caesar.
+
+They, therefore, sent forth certain of their own disciples, with the
+Herodians; spies, which should feign themselves just and good men,
+anxious to learn the truth by asking questions; whilst all the time,
+they hoped He would say something to enable them to "deliver him unto
+the power and authority of the governor." The Herodians here spoken
+of, seem to have been a party amongst the Jews, who were very
+favourable to the Romans; and thought they had the best right to
+appoint the kings and governors of Judaea. This party took its rise in
+the time of Herod the Great.
+
+These Herodians, though Jews themselves, had been quite ready to join
+with Herod, when, to please the Romans, he set apart temples for the
+worship of their false gods: by such means they had got into great
+favour with the Romans, as also with Herod the Great and all his
+family.
+
+The Pharisees and Herodians then came to Jesus, and having first
+declared their belief, that no fear of man would prevent His telling
+them plainly what was the Will of God, they said, "Tell us therefore,
+What thinkest thou, Is it lawful to give tribute unto Caesar, or not?
+Shall we give or shall we not give?"
+
+The Romans had laid a tax upon Judaea when it became a Roman province:
+the Jews hated this mark of subjection, and the Pharisees taught, that
+as the Jews were God's chosen people, they ought not to pay tax or
+tribute to any foreign power. The Herodians held the contrary opinion;
+and some of the Jews followed them. Caesar was a common name or title
+given to all the Roman Emperors, who had each their own particular
+name besides. Augustus Caesar was Emperor of Rome when Jesus Christ was
+born; and, at the time we are speaking of, Tiberius Caesar was the
+Emperor. If, to the question now asked, Jesus should answer, "Do not
+pay tribute," the Herodians would be offended, and would get the Roman
+governor to punish Him. If, on the other hand, Jesus should declare
+that it was lawful and right to pay tribute, the greater part of the
+Jewish people would be very indignant, and perhaps stone Him at once:
+at any rate, He would lose their favour, so that they would not oppose
+His destruction. Thus the Pharisees felt confident that Jesus must
+fall into the snare. "But Jesus perceived their wickedness; and
+knowing their hypocrisy, said, Why tempt ye me, ye hypocrites? Show me
+the tribute-money," that I may see it. "And they brought unto him a
+penny"--a Roman coin, equal to 7-1/2_d._ of our money, having upon it
+the image or figure of the Emperor's head, with some words, called the
+superscription, round it: just as our money has the Queen's image upon
+it, and writing also. "And he saith unto them, Whose is this image and
+superscription? They say unto him, Caesar's. Then saith he unto them,
+Render therefore unto Caesar the things which are Caesar's; and unto God
+the things that are God's." Thus teaching, that their duty to God as
+His people, did not interfere with their duty to the Romans as
+temporal rulers. The Pharisees could not take hold of such words:
+"they marvelled at his answer, and held their peace, and left him, and
+went their way." Let us remember that with us also, our duty to God
+will not interfere with our duty to man: on the contrary, those who
+most love God, will best do their duty as Parents and Children, Kings
+and Subjects, Masters and Servants, Friends and Neighbours.
+
+The Pharisees having been put to silence in the matter of the
+tribute-money, another party or sect amongst the Jews, who did not
+believe in the future resurrection of the dead, came to Jesus, hoping
+also to entangle him in his talk. These Jews, who were called
+Sadducees, asked our Lord a question, which they thought it would be
+impossible for him to answer: but Jesus showed them, that only their
+own ignorance and inattention to what was written in their Scriptures,
+made them find any difficulty as to the resurrection of the dead: and
+He told them most plainly, that all the dead should certainly rise
+again; and that those who were worthy to live in Heaven, should "be
+as the angels of God." Some of the Scribes, who were present, agreed
+to the truth of all that Jesus spake, and said, "Master, thou hast
+well said."
+
+But when the Pharisees had heard that he had put the Sadducees to
+silence, they were gathered together. Then one of them, which was a
+Lawyer, one of the Scribes, came, and having heard them reasoning
+together, and perceiving that he had answered them well, "asked him a
+question, tempting him"; that is, hoping that His answer might give an
+opportunity of finding fault with Him.
+
+Before we speak of the question now asked, it is necessary to
+understand, that at this time the Scribes and Pharisees had taken up
+an opinion, that it was quite impossible for anybody to observe all
+the precepts and commandments contained in the Law of Moses; and that,
+therefore, every man might choose out one or two, and that if he
+observed these perfectly, he would be forgiven for not keeping the
+others. This was, of course, quite contrary to the teaching of
+Scripture, where we learn that all men must do their very best to keep
+the whole law of God, and do His Will in all things. The Pharisees
+having thus settled that they need only keep one Commandment, the
+question was, which it should be: some considered that the ordinances
+as to sacrifices were the most important; others thought attention to
+the wearing of phylacteries was the chief thing. No doubt it was much
+easier to attend to such outward observances, than to keep the temper
+in order and practise self-denial; but no outward service can please
+God if the heart is not right. As the Scribes and Pharisees were
+constantly disputing amongst themselves, as to which of the
+Commandments it was most important to keep, this Lawyer now asked
+Jesus, "Master, which is the first commandment of all?" which is the
+great commandment in the law? "And Jesus answered him, The first of
+all the commandments is, Hear, O Israel; The Lord our God is one Lord:
+and thou shalt love the Lord thy God with all thy heart, and with all
+thy soul, and with all thy mind, and with all thy strength: this is
+the first and great commandment." This answer could not be found fault
+with; for it agreed exactly with what Moses had said. But Jesus did
+not stop here. He knew that the Pharisees behaved with great
+unkindness to their Jewish brethren, who did not hold the same
+opinions as they did; and that they actually hated all their fellow
+creatures of a different religion: He therefore told them, that there
+was a second commandment, of almost equal importance to the first, and
+_both_ must be kept. He said, "And the second is like unto it, namely
+this, Thou shalt love thy neighbour as thyself. There is none other
+commandment greater than these. On these two commandments hang all the
+Law and the prophets": meaning, that these two commandments contain
+all that the Law and the prophets had taught, and that any man who
+kept these, would indeed, keep the whole Law.
+
+Just as in our Catechism we say, that from the Commandments of the Law
+we learn two things: our duty towards God, and our duty towards man:
+nor can they be separated; he who really does love God with heart, and
+mind, and soul, and strength, will try in all things to please Him,
+and will not willingly break the least of His commands.
+
+He who so loves his fellow creatures, as to do them all the good he
+can, and treat them as he would himself wish to be treated, will
+certainly never injure any one in his person or his property; nor even
+be unkind to him, in word or deed.
+
+The Scribe who had asked the question, "tempting him," appears to have
+been more honest than many of his brethren: he felt the truth of our
+Lord's words, and at once "said unto him, Well, Master, thou hast said
+the truth: for there is one God; and there is none other but he: and
+to love him with all the heart, and with all the understanding, and
+with all the soul, and with all the strength, and to love his
+neighbour as himself, is more than all whole burnt offerings and
+sacrifices. And when Jesus saw that he answered discreetly, he said
+unto him, Thou art not far from the kingdom of God." Jesus meant, that
+this Scribe was not far from being a true believer and disciple, and,
+we may hope, that he did become a sincere follower of the Lord, and an
+inheritor of the kingdom of Heaven.
+
+"And no man after that durst ask him any question." Seeing how all had
+failed to entangle Jesus in his talk, the Pharisees appear to have
+given up asking questions, which only gave Him an opportunity of
+showing His wisdom and holiness.
+
+
+
+
+Chapter XXX.--WEDNESDAY--JUDAS COVENANTS TO BETRAY JESUS.
+
+
+Whilst the Pharisees, who had asked questions in the hope of finding a
+fault, were gathered together, Jesus in His turn questioned them: He
+"asked them, What think ye of Christ? whose son is he? They say unto
+him, The son of David. He saith unto them, How then doth David in
+spirit call him Lord? for David himself said by the Holy Ghost, in the
+Book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,
+till I make thine enemies thy footstool. David therefore calleth him
+Lord; if David then call him Lord, how is he his son?" The Pharisees
+could make no answer to this, without contradicting what David had
+said; or acknowledging that Christ, though in one sense the son of
+David, was more, and must be the Son of God spoken of by David and all
+the prophets. Therefore "no man was able to answer him a word, neither
+durst any man from that day forth ask him any more questions. The
+common people heard him gladly," however, not being so prejudiced
+against Him.
+
+Jesus at this time reproved the Scribes and Pharisees for their pride
+and hypocrisy; and for their observance of outward forms only, whilst
+they did not even try to act according to the real meaning and spirit
+of the Law of Moses. Jesus also told his disciples and the multitude,
+that though they ought to observe and do whatever the Scribes (whose
+business it was to explain and teach the Law) showed them that they
+ought to do, they must be careful not to follow their example: "The
+Scribes and the Pharisees sit in Moses's seat; all therefore
+whatsoever they bid you observe, that observe and do; but do not ye
+after their works: for they say and do not." Other things Jesus said
+at this time (Matt xxiii., Mark xii., Luke xx.), and he ended with
+again lamenting over the misery which Jerusalem was bringing upon
+herself, by refusing to receive Him, the Lord of Life and Glory: and
+He reminded His hearers, that He would have saved them had they been
+willing. "O Jerusalem, Jerusalem, thou that killest the prophets, and
+stonest them which are sent unto thee, how often would I have gathered
+thy children together, even as a hen gathereth her chickens under her
+wings, and ye would not! Behold, your house is left unto you
+desolate." Jesus was teaching in that part of the temple where stood
+the chest, into which those who came to worship, put gifts of money,
+to be used for the service of the temple.
+
+"And Jesus sat over against the treasury. And he looked up and beheld
+how the people cast money into the treasury; and many that were rich
+cast in much. And there came also a certain poor widow, and she threw
+in two mites, which make a farthing." There was a curious law at this
+time amongst the Jews, forbidding any one to put into the treasury so
+small a sum as _one_ mite: this poor widow therefore put in the
+smallest sum she could. Many who saw her, most likely despised her
+offering; and thought that such a paltry sum was not worth giving. But
+He who seeth the heart, judged very differently: "He called unto him
+his disciples, and saith unto them, Verily I say unto you, that this
+poor widow hath cast more in, than all they which have cast into the
+treasury: for all these have of their abundance cast in unto the
+offerings of God: but she of her penury hath cast in all that she had,
+even all her living."
+
+The difference was, that the rich men had given large sums, of which
+they would not feel the loss: but the poor widow had practised the
+greatest self-denial, in order to do something for the service of God.
+She had to work hard to gain money to buy necessary food, and by
+giving all she had at this time, she would be obliged to go without a
+meal. Without self-denial, we cannot please God: and we can all
+practise self-denial, though it seems very hard to do so. If we give
+up our own wishes, and practise self-denial, in the most trifling
+things, though men may not know it at all, God does: and if He sees
+that we do it _because_ He has bid us deny ourselves, He will be
+pleased with us.
+
+Our Lord now departed from the temple, and as he went out "his
+disciples came to him, for to show him, the buildings of the temple";
+that is, to draw His attention to the strength of the walls, and the
+size of the stones used in building it; as if they thought it almost
+impossible that one stone should not be left upon another. But Jesus
+again assured them that the temple, as well as the city, should be
+utterly destroyed.
+
+Jesus then spake of the misery that would come upon the Jews, when the
+destruction of their city should take place. From this, He went on to
+speak of the end of the world, which must surely take place some day
+or other: and He warned them, that as no man could know when this
+event would take place, it was necessary that every one should be
+prepared to meet their God.
+
+Let us remember this: let each one of us try to live every day as if
+it was to be our last. Many things He spake, to enforce the duty of
+watching, so as to be always ready.
+
+In order to impress more strongly upon His disciples the dreadful
+consequence of not being ready, when the Lord should come to judge the
+world, Jesus told them the parable of the Ten Virgins, five of whom
+were wise, and five foolish. These latter were shut out from the
+marriage; and Jesus showed how this parable applied to all men, by
+saying, "Watch therefore, for ye know neither the day nor the hour
+wherein the Son of man cometh."
+
+Again, to show them the necessity of being found at the last day,
+doing the will of God, and improving the talents committed to our
+care, Jesus told His disciples another parable of the Servants and the
+Talents; greatly resembling one spoken before, as given by St. Luke,
+chap. xix. He likewise showed His disciples, that though here all men
+seem to go on much alike, so that it is often difficult to know who
+are really serving God with all their hearts, and who are not, there
+will be no difficulty in the last day, when the godly and the ungodly
+shall be as easily divided, "as a shepherd divideth his sheep from the
+goats": and that while the Lord would take the one to live with Him
+for ever, the others should go away into everlasting punishment. Jesus
+also declared, that one way of gaining the favour of God, was by doing
+acts of kindness and self-denial, to help our suffering fellow
+creatures.
+
+All these discourses, which followed the last cleansing of the temple,
+seem to have been uttered on the Tuesday in Passion Week. "And in the
+day time he was teaching in the temple; and at night he went out, and
+abode in the mount, that is called the mount of Olives;" at Bethany,
+as is generally believed. We have now come to the Wednesday in Passion
+Week, two days before the feast of the Passover, called also the feast
+of unleavened bread. Jesus, to prepare His disciples for what was
+about to happen, said unto them, "Ye know that after two days is the
+feast of the Passover, and the Son of man is betrayed to be
+crucified."
+
+"Now the feast of unleavened bread drew nigh, which is called the
+Passover. Then assembled together the Chief Priests and the Scribes,
+and the elders of the people" (who had long sought to destroy Jesus),
+"unto the palace of the High Priest, who was called Caiaphas, and
+consulted how they might take Jesus by craft and put him to death,"
+without causing any uproar among the people. If once they could
+contrive to deliver Him up as a prisoner to the Roman governor, there
+would be no possibility of His being rescued by the people.
+
+The Priests and elders were now offered help from an unexpected
+quarter. "Then entered Satan into Judas, surnamed Iscariot, being of
+the number of the twelve." Judas had probably taken offence at what
+Jesus said, when Mary anointed His feet: he was a bad man, without any
+real love for his Master; and instead of fighting against the sinful
+lusts or desires of his own heart, he indulged them, and so let the
+Devil enter in, and lead him to betray the Lord. "And he went his way
+unto the Chief Priests, and communed with them how he might betray him
+unto them. And said unto them, What will ye give me, and I will
+deliver him unto you? And when they heard it they were glad, and
+promised to give him money. And they covenanted (or agreed with him)
+for thirty pieces of silver." Thirty shekels or pieces of silver
+(worth about 3_l._ 11_s._), was the sum which Moses had commanded to
+be paid by the owner of any beast, which had by accident killed the
+slave of another man: thus, in every respect, did Christ take upon Him
+the form and condition of a servant or slave.
+
+Judas having consented to sell the life of his Master for thirty
+shekels, "from that time sought opportunity how he might conveniently
+betray him unto them in the absence of the multitude." It is a
+terrible thing when a man is so hardened, as to watch for an
+opportunity of committing a crime! That, indeed, is wilful sin. The
+next day, Thursday, was "the first day of unleavened bread, when they
+killed the Passover. The disciples came and said unto Jesus, Where
+wilt thou that we go and prepare that thou mayest eat the Passover?
+And He sendeth forth two of his disciples, Peter and John, saying, Go
+ye into the city; and behold when ye are entered into the city, there
+shall meet you a man bearing a pitcher of water: follow him into the
+house where he entereth in; and say ye to the good man (or owner) of
+the house, The Master saith unto thee, My time is at hand; I will keep
+the Passover at thy house: Where is the guest chamber, where I shall
+eat the Passover with my disciples? And he will show you a large
+upper room furnished and prepared: there make ready for us. And his
+disciples went forth and came into the city, and found as He had said
+unto them: and they made ready the Passover." What a strengthening of
+the Apostles' faith this must have been: He who could thus foretell
+all, even the most trifling events, must be God indeed. The blessed
+thought that God knows and governs all things, should make us trust in
+Him, and do our duty without any fear of the consequences.
+
+
+
+
+Chapter XXXI.--MODE OF CELEBRATING THE PASSOVER.
+
+
+In order to a better understanding of all that the Gospels tell us of
+the Last Supper, it will be well to see how the Jews at that time kept
+the Passover.
+
+In the first place, on the day when the Paschal Lamb was to be killed
+and eaten, the Jews were to put away out of their houses all leaven or
+yeast, and live for a whole week on cakes made of unleavened dough:
+hence the Feast of the Passover was also called the "Feast of
+unleavened bread."
+
+1. When the guests were assembled in the evening to eat the Passover,
+the ceremonies began, by the master of the house giving to each one a
+cup of wine mixed with water, saying at the same time, "Blessed be He
+that created the fruit of the vine": then they all gave thanks and
+drank the wine.
+
+2. All the guests after drinking the wine, washed their hands; and
+then the three things ordered by the Law of Moses, were placed on
+the table before the master of the house. These three things were,
+the Paschal Lamb roasted whole; two cakes of unleavened bread; and
+a dish of bitter herbs. To these were added the remains of the
+peace-offerings offered the day before, and some other meats; also a
+thick sour sauce, intended to remind the Jews of the bricks made by
+their forefathers in Egypt.
+
+The master of the house, or whoever took the direction of the feast,
+then ate, and gave to each of the guests a small piece of lettuce; at
+the same time blessing God for the fruits of the earth; afterwards
+each person present, ate a bit of the unleavened bread dipped in the
+bitter herbs.
+
+3. In the third place, all the dishes were taken off the table, and
+the children, who were not of age to keep the feast, were called in:
+the meaning of the Feast was then explained to them, in obedience to
+the commandment of the Lord, spoken by Moses, saying, "And it shall
+come to pass when ye be come to the land which the Lord will give you,
+and your children shall say unto you, What mean ye by this service?
+that ye shall say, It is the sacrifice of the Lord's Passover, Who
+passed over the houses of the children of Israel in Egypt, when He
+smote the Egyptians and delivered our houses."
+
+4. After the young people had been duly taught, the supper was, in the
+fourth place, again set upon the table. Each person then, in turn,
+lifted up the bitter herbs and the unleavened cakes, and afterwards
+joined in declaring, that they ate them in remembrance of the bondage
+in Egypt, and the deliverance from it: then they praised God, by
+singing the 113th and 114th Psalms; and having blessed the Lord, a
+second cup of wine was drunk.
+
+5. In the fifth place, the guests again washed their hands; and then
+the master of the family took the two unleavened cakes, broke one of
+them into pieces, and placed the broken pieces on the top of the whole
+cake: after this, he blessed it; and each person taking one of the
+broken pieces with some of the bitter herbs, dipped them into the sour
+sauce, and ate them; they then blessed God again. Thanks were now
+given over the remains of the yesterday's peace-offering, and some of
+that eaten. The next step was to give thanks over the Paschal Lamb, of
+which all partook. The Passover Feast was now, in fact, finished; but
+the Jews made the supper last longer, by eating any other food they
+liked; always taking care to _finish_ by swallowing a little morsel of
+lamb, as after partaking of that, they were not supposed to eat
+anything more that night.
+
+6. In the sixth place, the hands were washed for the third time; and
+the master of the house said a blessing over a third cup of wine,
+which was then drunk by each guest. This third cup of wine was
+commonly called the "Cup of Blessing." A fourth cup of wine was then
+mixed with water; and over this, certain Psalms, from the 115th to
+118th inclusive, were sung; and then a prayer concluded the whole
+ceremony.
+
+This was the manner in which the Jews kept the Passover Feast, when
+Jesus ate it with His disciples. When Jerusalem was destroyed, the
+Jews who were forced to go and live in other lands, could not
+sacrifice the lambs in a proper manner; and therefore they used to put
+a bit of unleavened bread under a napkin, and keep it for a last
+mouthful, instead of the morsel of lamb.
+
+In the impossibility of continuing to carry out the ordinances of the
+Ceremonial Law, after the death of Jesus, we see the Hand of God,
+fulfilling His Word.
+
+The Passover was a type of Christ--signifying the deliverance of His
+people from bondage to the Devil. When Christ had come, and once for
+all made atonement as the Lamb of God, a ceremony to _prefigure_ His
+sacrifice was out of place. Another rite was instituted, "in thankful
+remembrance of His death." But the Jews, who would not believe that
+Christ was the true Passover, endeavoured, and still do endeavour, to
+observe that Law which He has done away with.
+
+"And in the evening Jesus cometh with the twelve, and when the hour
+was come, he sat down, and the twelve Apostles with him." Then He told
+them plainly that this was the last Passover He should eat on earth;
+saying, "With desire I have desired to eat this Passover with you
+before I suffer; for I say unto you, I will not any more eat thereof,
+until it be fulfilled in the kingdom of God." Then when Jesus, as
+Master of the family, had given the first cup to the disciples, "He
+gave thanks and said, Take this, and divide it among yourselves: for I
+say unto you, I will not drink of the fruit of the vine until the
+kingdom of God shall come." Jesus being the true Lamb of God, now
+about to be sacrificed for the deliverance of His people, would not
+Himself partake of things, only appointed as _signs_ or _types_ of
+what He was to accomplish by the sacrifice of Himself. When the
+supper, or some part of it, was ended, there arose some strife or
+dispute amongst the disciples, as to "which of them should be
+accounted the greatest."
+
+For this Jesus gently rebuked them; and then, wishing to set them an
+example of humbleness and kindness, "He riseth from supper, and laid
+aside his garments; and took a towel and girded himself:" that is, He
+took off His robe or upper garment, and then bound His other garments
+round him with a towel, as was usually done by those who served, or
+waited upon others. "After that he poureth water into a basin and
+began to wash the disciples' feet, and to wipe them with the towel
+wherewith he was girded. Then cometh he to Simon Peter;" but he,
+believing that Jesus was indeed the Messiah, could not bear the idea
+of His acting a servant's part, and objected, saying "Lord, dost thou
+wash my feet? Jesus answered and said unto him, What I do thou knowest
+not now; but thou shalt know hereafter." These words should have
+overcome all doubts and scruples; but in his anxiety and zeal for what
+he considered to be the glory of the Lord, Peter quite lost sight of
+his own duty, which was to be obedient in all things, and hastily
+exclaimed, "Thou shalt never wash my feet."
+
+Peter was quickly recalled to a sense of his fault, for "Jesus
+answered him, If I wash thee not, thou hast no part with me." Such a
+declaration might well alarm Peter, who really loved his Lord, and
+wished to serve Him; and in his zeal he rushed into the opposite
+extreme, and cried out, "Lord, not my feet only, but also my hands and
+my head." But true and perfect obedience is _doing exactly_, as _we
+are told_, neither more nor less; and of this Peter was reminded by
+Jesus, who "saith to him, He that is washed needeth not save to wash
+his feet, but is clean every whit."
+
+But these words of our Lord had a further meaning. By washing their
+feet, Jesus meant to teach His disciples, that as washing with water
+was necessary to cleanse the body, so holiness and purity were
+necessary to cleanse the soul: and that as through Him alone they
+could receive the latter, He now used that "outward and visible sign"
+as a type, or proof, of "the inward and spiritual grace" He would give
+to them. By washing the feet _only_, Jesus signified, that those who
+through faith and repentance were by His mercy cleansed from their
+sins, and redeemed from the curse by His sacrifice, would only in
+future need to be cleansed from such sins, as the weakness and frailty
+of man cause him daily to fall into: just as a guest, who after making
+himself clean to come to a feast, would only need, on his arrival, to
+wash off the dust which must settle on his bare feet during his walk.
+
+To the words thus spoken to Peter, Jesus added, "And ye are clean, but
+not all": for knowing the hearts of all, He thus showed that the sin
+of Judas was not hid from Him: the disciples naturally would not
+understand these words, except Judas, whose conscience ought to have
+reproached him. "After Jesus had washed their feet, and had taken his
+garments, and was set down again, he said unto them, Know ye what I
+have done to you? Ye call me Master and Lord: and ye say well; for so
+I am. If I then, your Lord and Master, have washed your feet, ye also
+ought to wash one another's feet. For I have given you an example,
+that ye should do as I have done to you. Verily, verily, I say unto
+you, The servant is not greater than his lord; neither he that is sent
+greater than he that sent him."
+
+These words are too plain to require much comment. Washing the feet,
+was looked upon as the business of the lowest servant; and by taking
+such an office upon Himself, the Lord and Master of all, Jesus taught
+the disciples and all of us, that it can never be beneath us to do any
+kind office in our power, to help our fellow creatures. Let us ever
+remember, that Jesus Christ came upon earth not only to be a
+"sacrifice for our sins," but also "an ensample (or example) of godly
+life"; and that it is our duty as well as our happiness, to try in
+everything to follow His example where He has set us one; and in other
+matters, to think _how_, under the circumstances, _He would have been
+likely_ to act, that we may do the same. This is, indeed, to follow
+Christ; and so following we shall enter into His kingdom in Heaven.
+
+
+
+
+Chapter XXXII.--THE LAST SUPPER.
+
+
+"And as they sat and did eat, Jesus said, Verily, verily, I say unto
+you, that one of you which eateth with me shall betray me: behold, the
+hand of him that betrayeth me is with me on the table." The disciples,
+hearing this, "began to be exceeding sorrowful, and to enquire among
+themselves, which of them it was that should do this thing: and one by
+one, they asked him, Lord, is it I? and another said, Is it I?"
+
+It was well for the disciples to be sorrowful, and fearful of doing
+wrong. When we hear of sin committed, we should never say or think, "I
+am sure _I_ should not do this, or that"; because we do not know what
+we might do, if we were tempted as others have been. Let us, on the
+contrary, when we hear of others falling into sin, watch and pray the
+more earnestly, that we may never be led to do anything which we know
+to be wrong.
+
+In answer to the question asked by each one of the disciples, Jesus
+repeated what He had said, that one of them should betray Him; and
+"said unto them, It is one of the twelve that dippeth with me in the
+dish; the same shall betray me." And then He told them that, although
+He came on earth on purpose to die, yet the man who sinfully betrayed
+Him would bring upon himself the utmost wrath of God. "The Son of man,
+indeed, goeth as it is written of him: but woe to that man by whom the
+Son of man is betrayed! it had been good for that man if he had not
+been born. Then the disciples looked one on another, doubting of whom
+he spake." But though eleven of the disciples knew not the meaning of
+their Lord's words, there was one who could have had no doubt upon the
+subject--one who had sold himself to do evil, and was only waiting for
+a convenient opportunity to execute his wicked purpose. Even now he
+might have taken warning, and given up his guilty purpose; but no: he
+had listened to the Devil, and his heart was hardened against Jesus.
+
+According to the custom in those times, when people did not _sit_ as
+we do to their meals, but lay upon couches, so that one guest leant
+upon the one next to him, John, who was next to Jesus, was leaning on
+Jesus's bosom. John is always spoken of as "the disciple whom Jesus
+loved"; showing that he was, as a man, especially dear to his Master,
+in consequence of which, doubtless, his place at supper was next to
+that of Jesus.
+
+Simon Peter, always eager and active, now beckoned, or made signs, to
+John, "that he should ask who it should be of whom he spake. He then,
+lying on Jesus's breast, saith unto him, Lord, who is it? Jesus
+answered, He it is to whom I shall give a sop, when I have dipped it.
+And when he had dipped the sop, he gave it to Judas Iscariot, the son
+of Simon. And after the sop Satan entered into him,"--that is, gained
+more entire possession of his soul; as will always be the case when we
+once listen to the Devil. What our Lord said to John does not appear
+to have been heard by any of the other disciples. Judas himself now
+dared to ask, "Master, is it I? He said unto him, Thou hast
+said,"--which was a most solemn form of saying "Yes." Jesus then said
+unto Judas, "That thou doest do quickly." Judas immediately left the
+company, and went out.
+
+Even then the other disciples do not seem to have understood that
+Judas was the traitor. St. John tells us, that "no man at the table
+knew for what intent he spake this unto him. For some of them thought,
+because Judas had the bag (or common purse), that Jesus had said unto
+him, Buy those things that we have need of against the feast; or that
+he should give something to the poor."
+
+There were still sacrifices needed for the remaining days of the
+feast.
+
+After Judas was gone out, Jesus told the disciples that, as in His
+life He had glorified the Father, He was now about to glorify Him
+still farther by his death. Then he bade them love one another, as He
+had loved them: and this He called "a new commandment," because the
+love of His followers for one another, was to be something very
+different from what the Jews taught and practised.
+
+Jesus then warned Peter, that Satan would tempt him, but that He had
+prayed for him that his faith might not entirely fail, although he
+would fall into sin: and He charged him, when he should have recovered
+himself, to strengthen the faith of others. Peter had not yet learned
+the lesson of humility, which would have made him distrust himself. He
+knew that he loved his Master, and therefore he fancied, that for His
+sake he could bear and do anything. Instead, therefore, of being
+filled with fear at this warning, he exclaimed, "Lord, I am ready to
+go with thee both into prison and to death." And Jesus said, "I tell
+thee, Peter, the cock shall not crow this day before that thou shalt
+thrice deny that thou knowest me."
+
+The Jewish day was reckoned from one sunset to another. The Passover
+was always eaten in the evening; and thus a new day was beginning when
+Jesus spake these words.
+
+Jesus next asked the disciples, whether they had lacked or wanted
+anything when He sent them to teach throughout the country, taking
+with them neither purse, nor scrip, nor shoes. They answered, that
+they had wanted for nothing. "Then said he unto them, But now, he that
+hath a purse, let him take it, and likewise his scrip; and he that
+hath no sword, let him sell his garment, and buy one. For I say unto
+you, that this that is written must yet be accomplished in me, And he
+was reckoned among the transgressors: for the things concerning me
+have an end,"--an end or object,--that is, everything which the
+prophets had spoken concerning the circumstances of our Saviour's
+Passion, was intended to fulfil some especial purpose, and therefore
+all must be exactly fulfilled. In answer to what Jesus said, the
+disciples "said, Lord, behold, here are two swords. And he said unto
+them, It is enough."
+
+Simon Peter appears still not to have understood that his Master's
+death was at hand, for "he said unto him, Lord, whither goest thou?
+Jesus answered him, Whither I go, thou canst not follow me now; but
+thou shalt follow me afterwards." Peter was not to die with his Lord;
+but he did afterwards follow Him indeed, for he was crucified some
+years after, in the reign of the Emperor Nero. Peter, as usual in his
+zeal and self-confidence, lost sight of the fact, that his duty was to
+believe and acquiesce without questioning and gainsaying: he needed
+the severe lesson he received afterwards, to teach him this. Now, in
+his love for his Master, "he said unto him, Lord, why cannot I follow
+thee now? I will lay down my life for thy sake. Jesus answered him,
+Wilt thou lay down thy life for my sake? Verily, verily, I say unto
+thee, The cock shall not crow till thou has denied me thrice."
+
+We now come to a very important event in the life of our Saviour,
+namely, His instituting another Feast, or Ceremony, to take the place
+of the Passover. The Passover was a means of reminding the Jews of a
+past bodily deliverance, and also of keeping them in remembrance of
+the promised Messiah, who _was to come_, and deliver them from
+spiritual bondage.
+
+When the Messiah had actually come and finished His work, it would no
+longer be right to keep the Passover, as given to Moses. Jesus
+therefore, in doing away with this Feast, gave to His disciples
+another, which was for ever to remind men of all He had done for them.
+This Holy Feast we call "The Lord's Supper," "The Eucharist," or
+giving of thanks, "The Communion" of His blessed body and blood. "The
+Lord's Supper" is one of the Two Sacraments which Christ hath ordained
+in His Church. The other is Baptism, whereby we are admitted into
+Christ's Church. This is only partaken of once; just as in the natural
+world a child can only be born once. The Lord's Supper, on the
+contrary, should be partaken of constantly; just as we daily eat and
+drink to keep ourselves alive. But children do not partake of this
+Sacrament until they are old enough to understand its nature, and to
+fight for themselves against the world, the flesh, and the Devil.
+
+The Four Gospels do not give us exactly the same account of what took
+place at the institution of the Lord's Supper. Some mention one thing,
+and some another; and therefore it is difficult to say _the order_ in
+which the events took place: that is however, of little consequence,
+since we are sure that everything they do tell us, did happen during
+the Last Supper which Jesus ate with His disciples.
+
+"As they were eating,"--probably at that part of the Feast when the
+master of the family broke one of the unleavened cakes (see 5, p.
+123),--"Jesus took bread, and blessed it, and brake it, and gave it to
+the disciples, and said, Take, eat; this is my body, which is given
+for you: this do in remembrance of me."
+
+They were to look upon this bread as the body of Christ, sacrificed
+for them; and in the same spirit they were to eat bread in a solemn
+manner, from time to time, in remembrance of all the blessings which
+Jesus purchased for mankind, by giving up His body, or His human life,
+for our redemption.
+
+"Likewise also, after supper, he took the cup,"--probably that one
+called the Cup of Blessing (see 6, p. 123),--"and when he had given
+thanks, he gave it to them, saying, Drink ye all of it: and they all
+drank of it. And he said unto them, This is my blood of the new
+testament. This cup is the new testament in my blood, which is shed
+for you and for many, for the remission of sins."
+
+The wine in the cup was to be taken as a memorial, or remembrance, of
+that New Covenant, or agreement, made between God and man, by the
+shedding of that precious blood wherewith the Saviour blotted out our
+sins.
+
+The Old Covenant of works, made by God with the Children of Israel,
+was now done away with. The New Covenant of Grace was to take its
+place. In this New Covenant, God promised, that as Jesus bore our
+punishment, and washed out our sins with His atoning blood, we for His
+sake should be looked upon as righteous, because He was righteous: our
+part of this New Covenant being to repent and forsake our sins, and
+have such faith in Christ as will constantly show itself by our trying
+to please Him, and prove our love by doing His will.
+
+
+
+
+Chapter XXXIII.--JESUS IN THE GARDEN OF GETHSEMANE.
+
+
+Our blessed Lord loved His disciples to the end; and in order that
+they might remember all the blessings secured to them by His death on
+the Cross, He appointed the "outward and visible sign," of eating
+bread and drinking wine, which were to figure, or represent to their
+minds, His body and blood thus given for them: but not given for them
+_only_, but for all mankind; and therefore it is just as necessary for
+all Christians to remember these things.
+
+We consequently find, that ever since that last Supper, when Jesus
+said, "Do this in remembrance of me," Christians _have_ constantly
+done the same thing, that Christ then commanded His disciples to do.
+We, as members of Christ's Holy Church, continue to receive bread and
+wine in the Sacrament of the Lord's Supper, in token of our belief,
+that the body of Jesus was broken and His blood shed for us; and that
+we thereby hope, "that our sinful bodies may be made clean by His
+body, and our souls washed through His most precious blood."
+
+When you are of an age to partake of the blessed Sacrament of the
+Lord's Supper, you will learn more about it: mean time do not forget
+that it was appointed by Jesus Christ, only a few hours before He made
+that sacrifice of Himself, which we commemorate, or remember, in this
+solemn service.
+
+After the institution of the Lord's Supper, Jesus told His disciples
+(John xiv.) that though He was about to leave them, it was for their
+good that He should go; because then the Holy Spirit would come upon
+them, to teach and comfort them: and that if they believed in Him, and
+followed in the way that He had already pointed out, they should abide
+with Him in heaven. He likewise declared, that all who professed to
+love Him must show their love by keeping His commandments. Jesus,
+having spoken these things, said, "Arise, let us go hence." And when
+"they had sung an hymn," according to the custom at the Passover,
+where Psalms were sung after the fourth cup of wine, Jesus came out,
+and went, as he was wont, "to the Mount of Olives; and his disciples
+followed him."
+
+Here again Jesus spake many things to the disciples--(John xv., xvi.).
+He compared Himself to a vine, and His disciples to the branches. He
+is the root, without which there can be no tree: as long as the
+branches remain part of the tree, they receive nourishment from the
+root, and bring forth fruit: but if the branches are cut off, and so
+separated from the root, they wither and die, and are of no use except
+to be burned. In the same way all who will be His disciples, must by
+faith abide in Him as their root; doing His will, copying His
+example, and so bringing forth the fruit of good works to the glory of
+God.
+
+Amongst other things, Jesus spake to the disciples of prayer; and
+promised that God would give them whatsoever they should ask in His
+Name. He also warned them, that if they faithfully followed His
+precepts and obeyed His commands, they would in this world meet with
+troubles, and be cruelly treated and even killed, by those who would
+not believe in Him. The enemies of Jesus, those who knew not Him Who
+sent Him, would persecute His faithful servants for their Master's
+sake. Having warned His disciples that they must suffer for the sake
+of their faith, Jesus bid them fear nothing so long as they continued
+to love and serve Him: for whilst they did so, God would bless and
+comfort them, and finally take them to Himself in heaven. "In the
+world ye shall have tribulation: but be of good cheer; I have overcome
+the world." Now all that Jesus said to His disciples was meant for
+_all_ His followers in all times, even unto the end of the world.
+
+Such promises and hopes have supported the "noble army of martyrs,"
+who in the early ages of the Church suffered tortures, and died the
+most cruel death, rather than give up, or even _pretend_ to give up,
+their faith in the Lord Jesus Christ. The same spirit should be in us:
+we are not called to martyrdom as were the holy men of old; but should
+the Lord allow it to be so again, should we be ready so to suffer for
+our religion? But let us ask ourselves another question, of more
+practical importance at the present time: Are we willing to give up
+_anything_ for the sake of pleasing Jesus? Do we give up our own
+wishes and pleasures to please Him, Who bids us deny ourselves? Do we
+try to conquer our evil tempers, passions, and inclinations, because
+He has said, "Resist the Devil"? If we have anything like the spirit
+which guided the martyrs, we shall force ourselves to be attentive and
+industrious, when we feel careless and idle: obedient, when we feel
+wilful and perverse; kind and generous, when we feel selfish: gentle
+and patient, when we feel cross and irritable; and so on. This is no
+easy task; no easy life. But we must remember Christ's warning, that
+those who will be His faithful servants, _must_ meet with difficulties
+and hindrances in their way. Let us then pray for the Holy Spirit, to
+teach, and guide, and support us; so that, our hearts being filled
+with faith and love, we "may never be ashamed to confess the faith of
+Christ crucified, and manfully to fight under his banner, against sin,
+the world, and the devil, and to continue Christ's faithful soldiers
+and servants unto our life's end."
+
+When Jesus had said these things, He lifted up His eyes to Heaven, and
+prayed to His Father, to support Him through the coming trial; so that
+He might glorify the Father, by securing the salvation of men. Then
+Jesus prayed for the disciples who did already believe in Him, and
+besought that they might be kept in His faith and love, and enabled to
+teach others all that He had taught them.
+
+Our Lord also prayed for all who should in after times learn true
+religion from the teaching or writings of the Apostles, and so become
+one of them, by having the same faith, the same wish to glorify God by
+obedience to His holy Will. For all who do thus join themselves to
+Him, Jesus prayed that they may be with Him in heaven. Our blessed
+Lord thus prayed for us, and for all His followers in every age: and
+He still prays for us, and intercedes for us in heaven. All Christians
+are now one body, of which Christ is the Head; one vine, of which
+Christ is the root; one flock, of which Christ is the Shepherd.
+
+We call this body the Church of Christ; by Baptism we are taken into
+this Church, and made part of this body; therefore, we must try always
+to know and do the Will of our Head.
+
+When Jesus had ended His prayer, He saith unto the disciples, "All ye
+shall be offended because of me this night: for it is written, I will
+smite the shepherd, and the sheep of the flock shall be scattered
+abroad. But after I am risen again, I will go before you into
+Galilee."
+
+By being "offended," Jesus meant that they would be afraid to own Him
+as their Master, and would forsake Him: but to show them that He would
+not punish their weakness by casting them off for ever, He told them
+where they might see Him again, after He should have risen from the
+dead.
+
+Notwithstanding the warnings already received, Peter was still full of
+self-confidence, and "answered and said unto him, Though all men shall
+be offended because of thee, yet will I never be offended." Why should
+Peter have thought himself more likely than others to do right? Why
+should any of us think so? Whenever we do thus depend upon ourselves
+to do right, we are almost sure to fall into sin, for the Devil takes
+advantage of our pride and self-conceit, to tempt us; and then God
+frequently leaves us to ourselves, that from our fall we may learn by
+painful experience our exceeding weakness and sinfulness. Jesus now
+showed Peter, that though he thought himself so safe, he would do
+worse than his fellow disciples; for "he saith unto him, Verily I say
+unto thee, That this day, even in this night, before the cock crow
+twice, thou shalt deny me thrice. And Jesus said unto him, Verily, I
+say unto thee, That this night, before the cock crow, thou shalt deny
+me thrice. Peter spake the more vehemently, and said unto him, Though
+I should die with thee, yet will I not deny thee in any wise. Likewise
+also said all the disciples."
+
+Poor Peter little knew himself! No doubt he and all the disciples felt
+what they now said: but if men would bear in mind their weakness and
+proneness to sin, they would never feel _sure_ of not doing wrong; but
+would watch and pray, so that the Devil may get no advantage over
+them. "When Jesus had spoken these words, he went forth with his
+disciples" from the place on the Mount of Olives, where they were,
+"unto a place called Gethsemane, over the brook Cedron, where was a
+garden, into the which he entered, and his disciples. And Judas also
+knew the place, for Jesus oft-times resorted thither with his
+disciples." Having entered into this garden with the eleven disciples,
+Jesus saith unto eight of them, "Sit ye here while I go and pray
+yonder. And he taketh with him Peter, and James and John, the two sons
+of Zebedee, and when he was at the place" to which he had intended to
+go, "he began to be sorrowful, and sore amazed, and to be very heavy."
+
+Now began the mysterious, and most bitter part of our blessed Lord's
+sufferings for sinful man. What those sufferings were, we do not
+exactly know: they were not bodily, but spiritual; his soul suffered
+such agony, as we can form little idea of: we only know that sin, the
+sin of man, _our sin_, caused His sufferings; and that the holy and
+righteous Lord now bore for our sakes, all the agony that is the fruit
+of sin. It seems likely that at this time the Devil and his evil
+spirits again attacked Jesus, and tried by every means in their power
+to prevail upon Him not to finish His work, even the salvation of man,
+but to spare _Himself_, and leave His guilty creatures to the fearful
+consequences of their sins. In His agony, prayer was our Lord's
+refuge; and feeling the necessity of being alone with God, that He
+might freely pour out His soul before Him, "he saith unto the three
+who accompanied him, My soul is exceeding sorrowful, even unto death:
+tarry ye here and watch with me." Thus He asked them to help Him with
+their prayers; setting, in His human nature, an example for all men to
+follow. Then, knowing the power and malice of the Devil, Jesus added a
+caution to pray for themselves, that they might not be led into sin,
+by any temptation which should come upon them; "he saith unto them
+Pray, that ye enter not into temptation."
+
+
+
+
+Chapter XXXIV.--JESUS BETRAYED.
+
+
+When Jesus had cautioned Peter, James and John, to watch and pray, "he
+went forward a little, and was withdrawn from them about a stone's
+cast, and kneeled down and prayed"; in the earnestness of His prayer,
+"he fell on his face on the ground, and prayed that, if it were
+possible, the hour might pass from him." It was not the death upon the
+cross which Jesus prayed might pass from Him: human martyrs have borne
+bodily sufferings and cruel deaths, supported by the grace of God; and
+though in His human nature Christ might well shrink from the pain of
+Crucifixion, He was ready to give His body for our redemption.
+
+But his sufferings in the garden of Gethsemane, were far beyond what
+any human being could suffer, or than we can understand. His heavenly
+Father saw fit to let Him suffer for a time, all the unspeakable agony
+which the just anger of God can lay upon the impenitent soul. And we
+may well believe that this agony was a hundred-fold increased for Him,
+Who was thereby to redeem countless myriads of souls. And might not
+this terrible agony be increased, by the foreknowledge that, in spite
+of His tremendous sacrifice, men would reject Him as a Saviour, and
+persevere in sin; until by their impenitence, they too would share
+those horrible agonies which for a time were laid upon Him, that by
+enduring them, He might save all men from so terrible a condition?
+When we thus consider of what nature Christ's sufferings in the garden
+of Gethsemane were, we can fully understand the prayer, that such an
+hour might pass from Him. But mark His inconceivable love, as shown in
+the words, "if it were possible"; that is, if man's redemption could
+possibly be secured without his passing through such dreadful agony;
+if that were _not_ possible, then He was willing even to undergo that
+awful and mysterious extremity of suffering.
+
+Let us not pass on without taking a practical lesson from what has
+been said: what made our Lord undergo such agony for us? Love. Then,
+if He so loved us, what should be our feelings towards Him? Love.
+Truly, love; sincere, heartfelt love; love that will show itself. But
+how? Hear His own words, "If ye love me, keep my commandments." This
+let us ever strive to do; and so, through the mediation of Jesus,
+shall we escape those agonies, which for us He endured in the garden
+of Gethsemane.
+
+Jesus prostrate on the ground, prayed in the agony of His soul, and
+said, "Abba, Father--O my Father, if it be possible, let this cup pass
+from me: all things are possible unto thee: if thou be willing, remove
+this cup from me: nevertheless not my will, but thine be done." All
+through this dreadful scene of agony, our blessed Lord sets us an
+example of perfect submission to His Father's Will, however much that
+Will may be contrary to our wishes and desires: this example we should
+do well to follow, in every time of trouble. We may pray, that God
+will, if He sees fit, remove from us the affliction or sorrow which we
+feel or fear; but, at the same time, our hearts must be perfectly
+submissive to His Will, and willing to continue to bear the suffering,
+should He not see fit to take it away from us. In this spirit our Lord
+in His human nature prayed to God; but though God saw fit to let Him
+for a time suffer all the agony which sin brings on man, He did
+vouchsafe to send Him some comfort, in this bitter time of trial; for
+"there appeared an angel unto Him from heaven, strengthening him," to
+complete His work.
+
+"And being in an agony he prayed more earnestly: and his sweat was as
+it were great drops of blood falling down to the ground. And when he
+rose up from prayer, he cometh unto the disciples, and findeth them
+sleeping from sorrow."
+
+Had they obeyed the words of their Lord, to watch and pray, their
+sorrow would not at such a time have made them sleep. But they had
+failed to do this; and Satan, who _is_ ever watchful, had doubtless
+taken advantage of this, and tempted them to sit thinking sorrowfully
+of all that was coming upon their beloved Master, instead of obeying
+His command, to watch and pray. Overcome with such sad thoughts, they
+fell into a sort of stupor or heavy sleep, and were thus found by
+Jesus when He returned to them. He awoke them, and "said unto them,
+Why sleep ye? Simon, sleepest thou? What, could ye not watch with me
+one hour?" Peter had but lately declared his readiness to do some
+great thing, to give up his life for Jesus; and now he fails in doing
+a little thing, merely praying for one hour. This is another proof of
+man's weakness, and of the danger of self-confidence. Again our Lord
+repeated the needful warning, "Watch ye, rise and pray, that ye enter
+not into temptation: the spirit indeed is willing but the flesh is
+weak." Our Lord, who knew the weakness of man's nature, was thus
+merciful to the failing of His disciples: but let us remember, that
+the more we are convinced of the weakness of the flesh, and how it
+hinders the spirit, the more earnestly must we strive to overcome it,
+and be led by the spirit only.
+
+"And Jesus went away again the second time, and prayed, and spake the
+same words, saying, O my Father, if this cup may not pass away from me
+except I drink it, thy will be done. And when he returned, he found
+them asleep again (for their eyes were heavy), neither wist they what
+to answer him. And he left them, and went away again, and prayed the
+third time, saying the same words."
+
+"Then cometh he to his disciples, and saith unto them, Sleep on now,
+and take your rest; it is enough, the hour is come: behold the Son of
+man is betrayed into the hands of sinners."
+
+By this Jesus meant, that they had lost the opportunity of watching
+with Him; they could no longer show any kindness by praying for Him:
+He would no longer ask them to do this, for the time was come, when He
+was to be given up to His enemies. Jesus did not mean that the
+disciples were actually to lie still and sleep; for He added
+immediately, "Rise up, let us go; lo, he that betrayeth me is at hand.
+And immediately, while he yet spake, Judas, one of the twelve, having
+received a band of men and officers from the Chief Priests and
+Pharisees, cometh thither with lanterns, and torches, and weapons."
+Upon reading this passage, if we think at all, it must appear strange
+that as the moon was at the full, it should have been necessary to
+take lanterns and torches, as the light of the full moon in those
+countries, is far too bright to need any other. But travellers tell
+us, that in fact the light of the full moon only made the garden of
+Gethsemane _darker_, for it is situated on the slope of the Mount of
+Olives, away from the moon; that is, the moon at the time of the
+Passover rises behind the Mount of Olives, and thus casts the shadow
+of the mountain upon the garden of Gethsemane; so that whilst all
+surrounding parts were lighted up, there was complete darkness amongst
+the trees in the garden of Gethsemane. Judas, well knowing this, had
+been careful to procure lanterns and torches, to render the execution
+of his purpose easy; and now, leading the way, he cometh, "and with
+him a great multitude with swords and staves, from the Chief Priests,
+and the Scribes, and the elders of the people. Now he that betrayed
+Him had given them a token," whereby the servants of the High Priests
+might surely know which was Jesus. Judas had told them, "Whomsoever I
+shall kiss, that same is he; take him, hold him fast, and lead him
+away safely." A kiss was in those times a common form of salutation;
+and a sign or token of respect and regard: Judas Iscariot now made use
+of it for a very different purpose.
+
+"And as soon as he was come," with his band, into the garden, "he went
+before them, and drew near unto Jesus to kiss him. And forthwith he
+came to Jesus, and said, Hail, master; and kissed him. And Jesus said
+unto him, Friend, wherefore art thou come? Judas, betrayest thou the
+Son of man with a kiss?" Jesus did not ask this question because He
+needed to be told; but in order to give Judas another warning against
+the sin he was about to commit.
+
+The officers did not immediately lay hold upon Jesus; we can well
+believe that His calm and dignified behaviour, and His question to
+Judas, struck them with awe.
+
+But Jesus, knowing all things that should come upon Him, now showed
+his readiness to do his Father's Will: for "he went forth and said
+unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus
+saith unto them, I am he." As soon then as He had said unto them I am
+He they went backward, and fell to the ground: whether in fear or out
+of respect, we are not told; but in any case their behaviour made it
+clear that the Saviour's sacrifice was a voluntary act; for He could
+certainly, even as a man, have escaped. "Then asked he them again,
+Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have
+told you that I am he: if therefore ye seek me, let these go their
+way." Even at such a moment, Jesus took care for His disciples, that
+they might not suffer with Him: "that the saying might be fulfilled
+which he spake, Of them which thou gavest me I have lost none."
+
+By this time, the officers seem to have recovered from their surprise
+and alarm: "Then came they and laid hands on Jesus, and took him." The
+disciples now seem to have thought that it was time for them to use
+the two swords, which they had brought for the deliverance of their
+Master. "And behold one of them which were with Jesus, Simon Peter,
+having a sword, stretched out his hand and drew his sword, and struck
+a servant of the High Priest's and smote off his ear; the servant's
+name was Malchus." "And Jesus answered and said, Suffer ye thus far."
+These words seem to have been addressed to the Roman soldiers, who
+would naturally be made very angry by such an occurrence taking place;
+therefore he asked for their forbearance; though he at once removed
+the cause of complaint--"for he touched the ear of the wounded man,
+and healed him."
+
+
+
+
+Chapter XXXV.--JESUS TAKEN BEFORE ANNAS AND CAIAPHAS.
+
+
+After He had healed Malchus, Jesus said unto Peter, "Put up again thy
+sword into his place: for all they that take the sword shall perish
+with the sword. Thinkest thou that I cannot now pray to my Father, and
+he shall presently give me more than twelve legions of angels? But how
+then shall the Scriptures be fulfilled, that thus it must be? The cup
+which my Father hath given me, shall I not drink it?" Here Jesus
+plainly declares that He _gave_ Himself to fulfil the Scriptures,
+which declared, that in no other way could man be redeemed from the
+curse of the Law. His sufferings and death were the means appointed by
+the Father for the redemption of man; but His sufferings and death
+were voluntary--no man could _take_ His life unless He chose to give
+it. He _could_ have saved Himself, but then His work would have been
+unfinished, and mankind for ever lost. Therefore was He willing to
+drink the cup which His father had given Him. "In that same hour Jesus
+answered and said unto the Chief Priests and captains of the temple,
+and to the multitudes, and to the elders, which were come to him, Are
+ye come out as against a thief with swords and staves for to take me?
+I sat daily with you teaching in the temple, and ye laid no hold on
+me: ye stretched forth no hands against me: but the Scriptures must be
+fulfilled; this is your hour and the power of darkness."
+
+Here, again, Jesus showed that those who came against Him, could only
+succeed because the time was now come, when they were allowed to
+execute their wicked purposes, "that the Scriptures of the prophets
+might be fulfilled."
+
+Jesus Christ had now given Himself into the hands of His enemies: the
+disciples seeing this, and being perhaps afraid of sharing His fate,
+did the very thing they had lately thought impossible when their Lord
+had warned them of it. "Then all the disciples forsook him, and fled."
+"Then the band and the captain and officers of the Jews took Jesus,
+and bound him, and led him away to Annas first; for he was
+father-in-law to Caiaphas, which was the High Priest that same year."
+
+It has already been said that the Romans had made Caiaphas High Priest
+instead of Annas. Annas had filled that office for eleven years, and
+ought to have continued in it as long as he lived: but the Romans, who
+had no regard to the Jewish Law, had made this change.
+
+The Jews, however, had a great respect for Annas as their rightful
+High Priest; and in spite of the Romans they still considered and
+treated him as such; and therefore, in the first place, they took
+Jesus before him, that he might advise them as to what was next to be
+done.
+
+As they were on their way, leading their prisoner, "there followed him
+a certain young man, having a linen cloth cast about his naked body":
+this young man felt sufficient interest in Jesus to follow Him; "but
+when," for some reason which we are not told, "the young men" who
+guarded the Lord, "laid hold on him," he gave a further proof of the
+fear which now prevailed amongst all the disciples and followers of
+Jesus; for "he left the linen cloth" upon which they had laid hold,
+"in their hands," and so escaping, "fled from them naked."
+
+This young man seems to have been clothed in the manner common to the
+poorer sort of people in those days. Even in later times travellers
+tell us, that in some places the Arabs only wear a large blanket or
+sheet, wrapped round them in a peculiar manner; and that the same
+thing is done in some parts of Palestine also. Annas, it would seem,
+sent Jesus at once to Caiaphas; no doubt fear of the Romans who had
+unlawfully deprived him of his dignity, prevented his exercising that
+authority, which by the law of God still belonged to him, and to him
+only: so he sent Jesus away at once. "Then they took him, and led him
+away to Caiaphas the High Priest. (Now Caiaphas was he, which gave
+counsel to the Jews, that it was expedient that one man should die for
+the people)." Jesus was then brought into the High Priest's house,
+where were assembled with him all the Chief Priests and Scribes;
+evidently waiting for the return of those whom they had sent out,
+under the guidance of Judas Iscariot, to take Jesus. Mean time, Peter
+and John had so far recovered themselves, as to venture to follow
+Jesus at a distance: for they really loved their Master, and were
+anxious to learn what would become of Him. "And Simon Peter followed
+Jesus afar off, unto the High Priest's palace, and so did another
+disciple: that disciple was known unto the High Priest, and went in
+with Jesus into the palace of the High Priest." "That disciple" here
+spoken of, was John, who himself gives us the account of the matter.
+He was in some way known to Caiaphas, and was therefore allowed to go
+into the palace. "But Peter stood at the door without." John, who had
+been admitted into the High Priest's palace, was not one of those
+selfish people who care only for their own comfort: he thought of
+Peter standing outside, and went out and spake unto the young woman,
+who, according to the custom of the Hebrews, kept the door or acted as
+porter; and in consequence she "brought in Peter," who joined the
+servants and attendants: "and when they had kindled a fire in the
+midst of the hall, and were set down together, Peter sat down among
+them, and warmed himself at the fire; and sat with the servants to see
+the end."
+
+Though the month Abib, which answers to our April, is very much warmer
+in Palestine than it is here, still the nights are often very cold;
+and a gentleman who travelled in Galilee tells us, that even in the
+month of May, an Arab chief who entertained him, had a fire lighted in
+a ruined building for them to sit by, because it was cold.
+
+The fire now kindled by the attendants, though in the same hall, was
+no doubt at some distance from that part where Jesus was standing
+before the High Priest; whilst John, being known to Caiaphas, was
+probably standing much nearer to his beloved Master.
+
+"The High Priest then asked Jesus of his disciples, and of his
+doctrine. Jesus answered him, I spake openly to the world; I ever
+taught in the synagogue and in the temple, whither the Jews always
+resort; and in secret have I said nothing"; that is, He had said
+nothing in secret contrary to what He had taught in public, and
+therefore instead of now answering such questions, Jesus referred
+Caiaphas to those who, having heard Him, were able to bear witness as
+to what He had said. "Why askest thou me? ask them which heard me,
+what I have said unto them: behold, they know what I said. When he had
+thus spoken, one of the officers which stood by struck Jesus with the
+palm of his hand (or with a rod which he held in his hand), saying,
+Answerest thou the High Priest so?" Jesus quietly rebuked this man,
+showing that if he had said or done what was wrong, the officer should
+have accused Him of it in a proper way, and not have struck Him,
+contrary to the law, which forbids any one to be treated as guilty
+until proved to be so. "Jesus answered him, If I have spoken evil,
+bear witness of the evil; but if well, why smitest thou me?"
+
+The Jews knew very well that they could not ask the Romans to put
+Jesus to death, unless they could find some fault to lay to His
+charge: they must get persons to witness or declare, that He had done
+things for which He deserved to die; and they well knew that no one
+could with truth do this. Therefore, "the Chief Priests, and elders,
+and all the council, sought false witness against Jesus to put him to
+death; but found none" to answer their purpose: "yea, though many
+false witnesses came, yet found they none," whose testimony would be
+sufficient: "for many bear false witness against him, but their
+witness agreed not together." No man could be put to death unless two
+witnesses gave testimony as to his guilt: if witnesses speak the
+truth, their testimony must be the same: but naturally when witnesses
+tell lies, one will say one thing and one another, and therefore the
+words of these men who spake against Jesus, "agreed not together."
+
+The sin of the Chief Priests and elders was very great; they _sought_
+for false witnesses: unhappily, there never is any difficulty in
+finding men who care so little for what is right, that for a bribe or
+reward they are ready to tell lies; but if liars are the children of
+the Devil, what must those be who _encourage_ them, and almost force
+them to speak untruly? "Thou shalt not bear false witness against thy
+neighbour," is one of the commandments: let us be very careful not to
+break this commandment, even unintentionally. We may not _mean_ to say
+what is _not_ true, and we may not _mean_ to make mischief; but we
+shall certainly do both, unless we are very careful always to repeat
+_exactly_ what we see or hear, _adding_ nothing, and _leaving out
+nothing_. Even the manner or tone of voice in which anything is said
+or done, makes a difference. For instance, things may be done or said
+in fun, and there may be no harm in them; but if you repeat them, as
+if they were done or said in earnest, they may appear very wrong; and
+so you will cause people to be blamed, and thought ill of, when they
+do not deserve it.
+
+There is, perhaps, no commandment which we all break more frequently
+than the ninth--not wilfully; few, it is to be hoped, would act so
+wickedly as to do that; but from carelessness: by chattering about
+other peoples' concerns; repeating things when we are not _sure_ they
+are true; telling tales; and so on. Our God is a God of truth: we are
+told that He loves truth in the inward parts, that is, in the heart;
+and therefore if we love Him, we shall always speak the truth from the
+heart, and be very careful to tell the whole truth, and nothing but
+the truth, even in the smallest matters. The perfect truth that God
+requires, forbids deceit of all kinds. We may deceive others by our
+actions, and even by our silence; but let us ever remember, that all
+deception is in the eyes of God as the sin of lying, that sin which is
+an abomination to the Lord.
+
+
+
+
+Chapter XXXVI.--JESUS CONDEMNED BY CAIAPHAS.
+
+
+"At the last came two false witnesses." They did not mean to speak the
+truth; all that they wished was to please the Priests, who, far from
+desiring them to speak truly, only wanted something to be said, which
+would give them an excuse for having Jesus put to death. The two
+witnesses who now came before them, furnished them with the pretence
+they sought for: these men "bare false witness against him, saying, We
+heard him say, I am able to destroy the temple of God, and to build it
+in three days. I will destroy this temple that is made with hands, and
+within three days I will build another made without hands."
+
+Now this is an instance of bearing false witness, by misrepresenting
+the words spoken, and twisting their meaning to something which they
+were never intended to express. We have read that Jesus did say in
+reference to His own body, "Destroy this temple, and in three days I
+will raise it up." The Jews did not understand what He meant; but
+that did not justify these witnesses in what they now said, for Jesus
+had _not_ said, "I _will_ DESTROY this temple," nor had He said one
+word of "_building_." These witnesses meant to make it appear, that
+He had said that He would destroy the temple so dear to the Jews, and
+that in three days He would _build_ another. "But neither so did
+their witness agree together." The Priests and elders were, however,
+too anxious to condemn Jesus, to be particular about that; for to
+speak disrespectfully of the temple was looked upon as blasphemy,
+and blasphemy was a crime to be punished with death. Blasphemy is
+really speaking disrespectfully of the Majesty and Power of the
+Almighty--Father, Son, and Holy Ghost; and ascribing to man that
+power which belongs to God alone.
+
+After these two false witnesses had spoken, "the High Priest arose,
+and stood up in the midst, and asked Jesus, and said unto him,
+Answerest thou nothing? what is it which these witness against thee?"
+
+Our Lord would make no reply to charges which even His enemies must
+have known to be false; and therefore He "held his peace, and answered
+nothing. Again the High Priest asked him, Art thou the Christ, the Son
+of the Blessed? I adjure thee by the living God, that thou tell us
+whether thou be the Christ, the Son of God."
+
+To "adjure" was to call upon a person to speak the truth in the Name
+of God. Any one so _adjured_ was looked upon as bound by the most
+solemn oath to speak the whole truth. When, therefore, the High Priest
+called upon Jesus in this solemn manner to say whether He really was
+the promised Messiah, the Son of God, our Lord kept silence no longer;
+but in an equally solemn manner answered the question, adding words
+spoken by the prophet Daniel--words always understood by the Jews to
+be a prophecy respecting the Messiah: therefore, by applying this
+prophecy to Himself, Jesus declared most plainly that He was indeed
+the Messiah. In His answer to the High Priest, as to whether He was
+the Christ, the Son of the Blessed God Almighty, Jesus used the Jewish
+form of saying that what had been stated was true. "Jesus saith unto
+him, Thou hast said"; and then He added, "I am: nevertheless I say
+unto you, Hereafter shall ye see the Son of man sitting on the right
+hand of power, and coming in the clouds of heaven."
+
+"Then the High Priest rent his clothes, saying, He hath spoken
+blasphemy." The High Priest had asked his solemn question without any
+intention of believing the answer: he must have felt sure what the
+answer would be, and therefore he had asked the question, that he
+might be able to accuse Jesus of claiming for Himself, a man, the
+honour due to God alone. To show his grief and horror at such a
+dreadful sin as blasphemy, he, according to the Jewish custom, rent
+his robe.
+
+Then appealing to those around him, Caiaphas asked, "What further need
+have we of witnesses? behold, now ye have heard his blasphemy. What
+think ye?"
+
+There could be no doubt of the answer to such questions. The Priests,
+and Scribes, and elders were bent upon destroying their victim; and
+gladly seizing the opportunity now given them by the High Priest,
+"They answered and said, He is guilty of death,"--that is, He is
+guilty of a crime which the Law of Moses orders to be punished with
+death. "And they all condemned him to be guilty of death."
+
+The Priests and elders had now accomplished their work, as far as they
+were concerned; but its final execution did not rest with them. Judaea
+was a Roman province, and as such the Jews could put no man to death
+without the permission of the Roman governor, who was at that time
+Pontius Pilate. To obtain Pilate's consent was the next step to be
+taken; and that the Jews determined to set about as soon as possible
+in the morning. It was now about midnight of the Thursday--the day on
+which Jesus had eaten the last Supper with His disciples. Some six or
+seven hours must pass before Jesus could be taken before Pilate, and
+this time the Jews occupied in ill using and mocking our innocent and
+holy Lord.
+
+The Priests and elders having passed sentence upon Jesus, now left Him
+in the hands of the attendants and soldiers, who, as we have said,
+passed the rest of the night in ill treating Him. "And the men that
+held Jesus mocked him and smote him: and some began to spit on him,
+and to cover his face, and to buffet him, and to say unto him,
+Prophesy unto us, thou Christ, Who is he that smote thee? and the
+servants did strike him with the palms of their hands."
+
+To spit upon a person, was the greatest affront and indignity that
+could be offered by one man to another: it signified the utmost scorn
+and contempt. Then, in mockery of our blessed Lord's claim to be the
+Messiah, the Son of God, He was blindfolded, and then desired to show
+His divine power, by telling the names of those who struck Him on the
+face. It is most painful to think of Jesus being so treated: for our
+sakes He bore meekly and patiently this savage treatment. He might
+with one word have put an end to it, and struck dead those who thus
+insulted Him. But these indignities were a part of the cup appointed
+for Him by the Father, and this cup He was ready to drink to the last
+drop, for the redemption of man. Should we not love the Lord in heart
+and in deed, for all that He has done and suffered for us?
+
+"And many other things blasphemously spake they against him." Thus
+passed the hours of this terrible night.
+
+All this time Peter sat in some part of the Palace; "and there cometh
+one of the maids of the High Priest, the damsel that kept the door,
+unto Peter: and when she saw Peter warming himself, she looked
+earnestly upon him," as if trying to remember where she had seen him
+before. Then she said to those around, "This man was also with him";
+and, referring to Peter himself to confirm her statement, she asked,
+"Art not thou also one of this man's disciples?" We may well believe
+that Peter was horrified at the treatment he had seen inflicted upon
+his Master; and most probably, in spite of all Jesus had said, Peter
+was disappointed at His not taking some signal measures to check His
+persecutors. This for a time weakened his faith, and made him fearful
+that if he confessed himself to be a disciple, he might bring upon
+himself similar treatment, to that which Jesus was silently and calmly
+undergoing. In his perplexity and fear, therefore, he committed a
+fearful sin; for in answer to the damsel's question, "Art not thou
+also one of this man's disciples?" "he saith, I am not." But the
+damsel was not convinced, and presently said, "And thou also wast with
+Jesus of Nazareth, of Galilee." One departure from truth is sure to
+lead to another: and now Peter even pretends not to understand what
+she can possibly mean by charging him with being one of Christ's
+disciples: thus "he denied him before them all, saying, Woman, I know
+him not. I know not, neither understand I what thou sayest."
+
+Perhaps Peter now hoped that he had silenced his accusers, and should
+be left in peace; but he was shortly undeceived. "The servants and
+officers stood there, who had made a fire of coals; for it was cold:
+and they warmed themselves: and Peter stood with them, and warmed
+himself. They said therefore unto him, Art not thou also one of his
+disciples? He denied it, and said, I am not. One of the servants of
+the High Priest, being his kinsman whose ear Peter cut off," seems,
+however, to have recognized Peter as the person who did this act, and
+saith, "Did not I see thee in the garden with him?" What had been
+denied before was not likely to be confessed now. "Peter then denied
+again; and he went out into the porch; and immediately the cock crew."
+
+These three denials,--first, to the damsel; secondly, to the servants
+and officers; and thirdly, to the kinsman of Malchus,--which are
+related in the different Gospels, all took place much at the same
+time, and are therefore to be looked upon as one act: thus we see how
+every word spoken by Jesus on the subject of Peter's denial came true.
+He said that before it was time for the cock to crow at all, Peter
+would have denied Him three times; and this he had done, and the
+warning voice of the cock had been heard for the first time.
+
+If we resist the Devil, he will flee from us: if we give way to one
+temptation, we shall be more likely to fall again: so it was with
+Peter. "When he was gone out into the porch, after a little while
+another saw him, and said, Thou art also of them. And Peter said, Man,
+I am not. And another maid saw him, and began to say to them that
+stood by, This fellow was also with Jesus of Nazareth. This is one of
+them." Peter now added to his sin, "for he denied with an oath, I do
+not know the man,"--thus calling upon God as a witness to the truth of
+what he was saying. This was Peter's second denial of his Lord and
+Master.
+
+About an hour afterwards, when it was nearly three o'clock in the
+morning, Peter seems to have been again in the hall, where the
+soldiers were waiting with Jesus, until it should be time for them to
+take Him before Pontius Pilate, the Roman governor. Here the third
+denial took place.
+
+Before we go further, some little explanation is necessary. You know
+that in different countries, as in France, Spain, China, &c., the
+people speak different languages; so that without learning one
+another's language, the natives of different countries cannot talk to
+each other. But even in different parts of the same country, the
+people often pronounce their words in such a different manner as to
+make it almost a different language, so that the "dialect," or manner
+of speaking, in one province, would be hardly understood in another
+province of the same country. Even in England we have something of the
+same kind; and if you were to hear the people of Yorkshire or of
+Somersetshire talking to each other, you would not understand much of
+their conversation.
+
+
+
+
+Chapter XXXVII.--PETER'S THIRD DENIAL.
+
+
+When Peter had returned into the hall where Jesus still was, another
+man "confidently affirmed, saying, Of a truth this fellow also was
+him: for he is a Galilean." The Jews, who were natives of Galilee,
+used a different dialect to that of the inhabitants of Judaea; and this
+man, having heard Peter speak, at once perceived that he was a
+Galilean, and doubtless the follower of Jesus. But Peter at once said,
+"Man, I am not": he would not even now allow that he was a Galilean;
+but the fact was too plain; for his manner of speaking betrayed or
+showed that he was certainly a native of Galilee. They that stood by
+could not therefore be deceived, and said again to Peter, "Surely thou
+also art one of them, for thou art a Galilean: and thy speech agreeth
+thereto, for thy speech bewrayeth (or betrayeth) thee." Peter now went
+still further in his denial, and added to his sin; for getting
+frightened and angry, he allowed himself to use language sinful in
+itself. "Then began he to curse and to swear, saying, I know not the
+man: I know not this man of whom ye speak. And immediately, while he
+yet spake, the cock crew; the second time the cock crew. And the Lord
+turned and looked upon Peter."
+
+What a look must that have been! a look of reproach for Peter's sin;
+of grief for his sad fall mixed with love for His weak and erring
+follower. Such as it was, it went straight to Peter's heart; bringing
+all things to his memory, and making him feel deeply the sin he had
+committed against One, whom he did truly love; though under
+temptation, he had acted very contrary to what that love demanded from
+him. But the Saviour's look awakened all Peter's better feelings: "And
+Peter remembered the word of the Lord, how that he had said unto him,
+Before the cock crow thou shalt deny me thrice. Before the cock crow
+twice thou shalt deny me thrice. And when he thought thereon, he wept;
+he went out and wept bitterly."
+
+Peter's tears were tears of true repentance: we know this, because in
+future we find him no longer confident in himself, and boasting of his
+love, but humble, and looking to God for strength; whilst he devoted
+his life to doing his Master's work, never letting the fear of man
+prevent his declaring the truth, as it is in Jesus.
+
+When we blame Peter for denying the Lord, let us remember that he
+sinned, _because_ he trusted too much in himself, and did not watch
+and pray as he ought to have done. This is a warning to us, not to do
+as he did. But let us also remember, that having sinned, he repented
+truly; and showed his repentance, by his changed conduct during the
+rest of his life. Here is an example for us to follow.
+
+This terrible night was over at last. "And straightway in the morning,
+as soon as it was day" (about four o'clock in the morning of Friday),
+the Chief Priests seem to have called the whole Council of the
+Sanhedrim together, to consult what was next to be done to secure
+their object: "they took counsel against Jesus to put him to death.
+And they led him into their council, saying, Art thou the Christ? tell
+us." Jesus had already answered this question before Caiaphas, and
+knowing their motive in repeating it, "he said unto them, If I tell
+you, ye will not believe. And if I also ask you, ye will not answer
+me, nor let me go." Jesus would not, however, allow them to suppose
+that He denied being the Messiah: and He therefore repeated the words,
+which they chose to call blasphemy, saying, "Hereafter shall the Son
+of man sit on the right hand of the power of God. Then said they all,
+Art thou then the Son of God? And he said unto them, Ye say that I am.
+And they said, What need we any further witnesses? for we ourselves
+have heard of his own mouth."
+
+"Then Judas, which had betrayed him, when he saw that he was
+condemned, repented himself, and brought again the thirty pieces of
+silver to the Chief Priests and elders, saying, I have sinned in that
+I have betrayed the innocent blood." Some feelings of sorrow and
+remorse for having given up an innocent man to be put to death, now
+led Judas to bring back the "reward of iniquity," and at once to
+confess his own sin, and bear witness to the innocence of Jesus.
+Perhaps he had a hope of thus saving Jesus from the fate which awaited
+Him: if so, Judas soon learnt, what many have learnt before and since,
+that it is easy to do wrong, but by no means easy to undo the wrong
+when done. Many of us, in a moment of passion or self-will, commit
+acts which embitter our whole future lives. Let the young beware, lest
+they bring upon themselves such life-long misery; they may truly
+repent and mourn, and God, for Jesu's sake, may forgive the sin; but
+the act itself, and its bitter consequences, can never be undone.
+
+The Priests and elders cared not whether Jesus was innocent or guilty,
+so as they could treat Him as if He _were_ guilty. His holy life, His
+heavenly teaching, showed them their own sinfulness, and therefore it
+was _because_ He was good, that they sought to destroy Him. Neither
+did they care for Judas's sufferings: they had gladly profited by his
+sin, and given him the reward agreed upon: now that they had got from
+him all that they wanted, they cared not what became of the miserable
+sinner. And this is often the case amongst men, who to gain something
+they want, persuade others to do wrong. Those who have sinned to help
+them, may afterwards be filled with remorse and misery; but they will
+meet with neither help nor pity from those who led them into sin. Like
+the Priests, they will say, What is that to us?
+
+In vain did Judas look for pity from his partners in guilt; the
+unfeeling answer of the Priests was, "What is that to us? see thou to
+that." Had Judas repented truly, he would, like Peter, have gone out
+and wept bitterly, and sought forgiveness of his Lord; but, unable to
+bear the feeling of remorse which lay heavy upon his heart, he
+committed a crime for which there is no repentance: "he departed, and
+went and hanged himself, and falling headlong, he burst asunder in the
+midst, and all his bowels gushed out." What may be the exact meaning
+of this passage, it is difficult to say; but it is certain that Judas
+perished in some remarkable and dreadful manner.
+
+After Judas had departed from the Council, leaving the money behind,
+"the Chief Priests took the silver pieces, and said, It is not lawful
+for to put them into the treasury, because it is the price of blood."
+
+The Jews considered it unlawful to put into the treasury of the
+temple, any money which had been got by taking away life. The
+executioners, whose duty it was to put criminals to death, were not
+allowed to make any offering to the treasury, because the money that
+they gained was looked upon as the price of blood. These Priests, who
+were ready to break a positive commandment by putting an innocent
+person to death, would not break the Law in a small matter.
+
+The fact is, that by this time the religion of the Jews had become a
+mere form: they made a great fuss about observing ceremonies and
+customs, which required no self-denial; but they did not care to obey
+the Will of God, when it interfered with their own wishes and
+inclinations. They had had no scruple in buying the life of an
+innocent man, but they would not put the price of his blood into the
+treasury. So "they took counsel," or consulted together, as to what
+should be done with the silver pieces, "and bought with them the
+potter's field, to bury strangers in." By "strangers" was probably
+meant Jews, who came from distant parts of the country, or from some
+of the nations through which Jews were scattered: these people had, of
+course, no burial-place of their own in Jerusalem, and therefore this
+field was bought, in order that any foreign Jews, who died in the
+city, might be buried there.
+
+The potter's field lay to the S.E. of Jerusalem, on the other side of
+the brook Gihon. From this time, this field was called "Aceldama," a
+Hebrew word, meaning the Field of Blood: now the Christians in those
+parts call it "the holy field."
+
+This buying of the field, was foretold 457 years before, in the time
+of Ezra. "Then was fulfilled that which was spoken by Jeremy the
+prophet, saying, And they took the thirty pieces of silver, the price
+of him that was valued, whom they of the children of Israel did value;
+and gave them for the potter's field, as the Lord appointed me."
+
+This prophecy is not, however, to be found in the book which we call
+by the name of Jeremiah, but in that of Zechariah (xi.), another of
+the prophets. The Jews had an old custom of dividing the Scriptures of
+the Old Testament into three parts. The First Part, called "the Law,"
+contained the books of Moses and those of Kings and Chronicles: the
+Psalms formed the Second Part: and the Third Part contained the
+writings of the prophets. As this Third Part began with the prophecies
+of Jeremiah, the whole division was often called by his name; and thus
+any words spoken by another prophet, might be said to be in Jeremy or
+Jeremiah.
+
+The Priests and the whole Council of the Sanhedrim had condemned Jesus
+to death, for what they called blasphemy; and the next step was to get
+Pilate's permission to execute the sentence. "And the whole multitude
+of them arose, and bound Jesus, and when they had bound him, they led
+him away from Caiaphas unto the Hall of Judgment, and delivered him to
+Pontius Pilate the governor: and it was early," probably about five
+o'clock in the morning. "And they themselves went not into the
+Judgment Hall lest they should be defiled; but that they might eat the
+Passover."
+
+These Jews were _preparing_ to eat the Passover, in the evening of
+that day, Friday; but Jesus and His disciples had eaten it the evening
+_before_; that is, on Thursday. This difference needs some
+explanation. We divide our year into 12 months, some of 30 days, and
+some of 31, whilst, as a general rule, February has only 28. The earth
+on which we live goes round the sun in 365 days and 6 hours, all but a
+few minutes. By "the day" we mean 24 hours, or what we call a day and
+a night. Our 12 months, therefore, contain the 365 days; but the extra
+hours are unaccounted for. Now in four years the 6 extra hours amount
+to 24--another day: and therefore every fourth year February has an
+additional day to provide for them. The year in which February has 29
+days is called "Leap Year," because we seem to leap over a day. For
+instance, suppose Christmas Day to be on Saturday one year, it would
+naturally fall on Sunday the next year: but if it were Leap Year, it
+would leap over Sunday and fall upon Monday instead. Our year is
+called a Solar Year, because it is regulated by the course of the
+earth round the sun, and _Sol_ is the Latin word for the Sun.
+
+The Jews, on the contrary, divided their year according to the course
+of the Moon, which goes round the Earth in something more than thirty
+days. Theirs was a Lunar Year, because _Luna_ is Latin for the moon.
+
+The twelve months amongst the Jews had not the same fixed number of
+days every year, because they reckoned the month to begin when the new
+moon first appeared. This practice often led to mistakes, so that what
+ought to have been the 14th day of any month was frequently called the
+15th, or the 13th. Something of this kind seems to have taken place at
+this time: so that whilst Jesus and His disciples ate the Passover on
+the evening of the right day, the 14th of Nisan or Abib (answering to
+the end of March with us), many of the Jews celebrated the feast on
+the next day, calling that the 14th, though it was, in reality, the
+15th.
+
+
+
+
+Chapter XXXVIII.--JESUS SENT BY PILATE TO HEROD.
+
+
+Whatever might be the cause, it is plain that the Priests and elders
+were preparing to keep the Passover, on the evening _after_ that on
+which Jesus had eaten it with His disciples: and that lest they should
+be defiled and rendered unclean according to the Law, they would not
+enter the Judgment Hall, which was full of Roman soldiers. Any Jew who
+(in one of the many ways) became unclean, could not partake of the
+Feast of the Passover: and it was even held, that upon occasions of
+such peculiar holiness, mixing with the Gentiles or heathens, made a
+Jew unclean; therefore, to avoid all risk, they went not in. They did
+not consider that all the laws about purity and uncleanness, were only
+meant to show the necessity of being pure and holy in thought, word,
+and deed; and that their persecution of an innocent being, rendered
+them far more unclean in the sight of God, than any ceremonial
+defilement could possibly do. But it was ever so; they paid more
+attention to outward forms than to real holiness and goodness. Let us
+beware never to fall into the like fatal sin.
+
+As the Jews would not go into the Judgment Hall, "Pilate then went out
+unto them, and said, What accusation bring ye against this man?"
+Instead of naming any crime of which their prisoner had been guilty,
+the Jews merely answered, "If he were not a malefactor, we would not
+have delivered him up unto thee. Then said Pilate unto them, Take ye
+him, and judge him according to your law." This was not at all what
+the Jews wanted, and they "therefore said unto him, It is not lawful
+for us to put any man to death."
+
+Some writers think that the Jews were _not_ deprived of the power of
+putting to death criminals found guilty according to their law; but
+that at the time of this holy feast, it was _not lawful_ for them to
+put any man to death. In any case, in all this we see the hand of
+God; "that the saying of Jesus might be fulfilled, which he spake,
+signifying what death he should die."
+
+"And they began to accuse him, saying, We found this fellow perverting
+the nation, and forbidding to give tribute to Caesar, saying that he
+himself is Christ a king."
+
+In answer to Pilate's desire to know the crime of which they accused
+Jesus, the Jews said not one word about blasphemy, for which alone the
+Sanhedrim had condemned Him to be deserving of death: they knew very
+well that Pilate would take no notice of such a charge as that, for
+he, being a heathen, would care for none of these things; and
+therefore, by a very false representation of what Jesus _had_ said,
+they now tried to make Pilate believe that Jesus claimed to be king of
+Judaea; and that He endeavoured to pervert or turn the nation from
+paying any obedience to the Emperor of Rome. Such a charge as this
+could not be disregarded by a Roman governor; for the Romans would not
+tolerate anything like revolt or sedition in their conquered
+provinces. "Then Pilate entered into the Judgment Hall again, and
+called Jesus, and Jesus stood before the governor, and the governor
+asked him, saying, Art thou the king of the Jews? Jesus answered him,
+Sayest thou this thing of thyself, or did others tell it thee of me?"
+The meaning of this question was, Dost thou ask this question of
+thyself, from a real wish to know whether I am the Messiah so long
+expected by the Jews? or have others laid it to my charge as a crime,
+that I have declared myself to be that Christ their king? "Pilate
+answered, Am I a Jew?" meaning that as he was not a Jew, he was not
+likely to know or care whether Jesus was the Messiah or not; and then
+he called upon Jesus to tell him for what crime He had been delivered
+up by His own countrymen, who had thus plainly shown that they did not
+believe Him to be their Messiah. "Thine own nation and the Chief
+Priests have delivered thee unto me: what hast thou done?" Jesus in
+his answer, showed Pilate, that, declaring Himself to be a king, could
+be no crime against the Roman Emperor, as He neither claimed nor
+sought for power upon earth: if He had done so, His followers would
+have fought for Him. "Jesus answered, My kingdom is not of this world:
+if my kingdom were of this world, then would my servants fight, that I
+should not be delivered to the Jews: but now is my kingdom not from
+hence. Pilate, therefore, said unto him, Art thou a king then?" that
+is, dost thou really mean that thou art a king? "Jesus answered, and
+said unto him, Thou sayest that I am a king. To this end was I born,
+and for this cause came I into the world, that I should bear witness
+unto the truth. Every one that is of the truth heareth my voice."
+
+Jesus here states again the nature of His kingdom. It was founded only
+upon truth. His conquests were to be only over falsehood and sin. He
+came into the world on purpose by His words to bring men to believe
+all that God had said, and to do His Will in all things; such were to
+be His subjects. He came to win the _hearts_ of men, and rule and
+govern them. Such a kingdom could in no way interfere with the
+dominion of Caesar, or any other earthly sovereign. On the contrary,
+those whose hearts are ruled by Christ, will be the most obedient
+subjects to the powers that be.
+
+Pilate was evidently convinced by the words of Jesus, that He could in
+no way be found guilty of stirring up the people to disobey Caesar, but
+before he told the Jews this, he put to our Lord the question, "What
+is truth?" that is, what dost thou mean by that truth, which will make
+every one hear Thy words. Had Pilate asked this important question
+with a sincere desire to _know_ the truth, it would have been a happy
+day for him; for the truth which Jesus would have taught him, is the
+only thing to give real happiness in life or death. But Pilate did not
+even wait for an answer, for when "he had said this, he went out again
+to the Jews, and saith unto the Chief Priests and to the people, I
+find no fault in this man; I find in him no fault at all." Thus did
+the Roman governor, a heathen, bear witness to the blamelessness of
+our blessed Lord; but the Jews, determined on the death of their
+victim, would by no means accept such a sentence. It is plain from all
+that follows, that though Jesus remained in the Hall, He was so placed
+as to be able to hear all that was said outside.
+
+"And the Chief Priests accused him of many things: but when he was
+accused of the Chief Priests and elders, he answered nothing. Then
+said Pilate unto him, Hearest thou not how many things they witness
+against thee? And he answered him to never a word. And Pilate asked
+him again, saying, Answerest thou nothing? Behold how many things they
+witness against thee. But Jesus yet answered nothing: insomuch that
+the governor marvelled greatly."
+
+Men are in general eager enough to say all they can in their own
+defence, especially when conscious of their innocence: well,
+therefore, might Pilate be astonished at the calm and dignified
+conduct of one accused of so many crimes; and whom even he held to be
+guiltless. But our Lord's behaviour was thoroughly consistent with His
+character, and with His work. When He had an opportunity of declaring
+the great truth that he was the Son of God, the Messiah, then He spake
+boldly before the Priests and the Council, as well as to Pilate: but
+now, when the Jews were saying all manner of evil falsely against Him,
+He treated their charges with the silent contempt they deserved. But
+this seems to have increased the rage of His accusers, "and they were
+the more fierce, saying, He stirreth up the people, teaching
+throughout all Jewry, beginning from Galilee to this place."
+
+It was true that Jesus had taught throughout the whole land of Judaea:
+but the Jews wished to make Pilate believe that his object was to stir
+up the people to rebellion against Caesar, and other crimes: whereas
+all He did was to stir up the people to believe in Him as the Messiah,
+and to turn to God with all their hearts, and keep His commandments.
+Pilate was greatly perplexed what to do; he could not but see that
+Jesus was innocent, and he had not strength of mind to do his duty
+conscientiously, without any fear of what man could do unto him: he
+was, therefore, too glad of an opportunity of throwing the
+responsibility of passing sentence upon another; and when he heard the
+Jews thus speaking of Galilee, "he asked whether the man were a
+Galilean." In Galilee our Lord had dwelt from childhood, and as a
+resident in that province, He was subject to the authority of Herod
+Antipas, appointed by the Romans to be king of Galilee. "And as soon
+as Pilate knew that he belonged unto Herod's jurisdiction, he sent him
+to Herod, who himself also was at Jerusalem at that time," in order to
+keep the Passover Feast. Herod being acquainted with the Jewish
+religion and customs, would be better able to judge between Jesus and
+His accusers; and thus his opinion might help Pilate in deciding upon
+the case.
+
+Herod Antipas (who had caused John the Baptist to be beheaded) was, we
+are told, exceeding glad to see Jesus: he had long been desirous to
+see One, of whom he had heard many things; "and he hoped to have seen
+some miracle done by him."
+
+It does not seem that Herod wished to see Jesus from any good motive,
+or from any desire to _learn_ of Him, but simply out of curiosity: he
+was, therefore, disappointed. Jesus worked no miracle, neither would
+He give any account of what He had done and taught. Herod "questioned
+with him in many words; but he answered him nothing. And the Chief
+Priests and Scribes stood and vehemently accused him," as they had
+done before Pilate. Herod was probably provoked by our Lord's silence:
+at any rate, he allowed Him to be ill treated, and himself joined in
+showing contempt for His claims to be a king: for in ridicule, "Herod
+with his men of war set him at nought, and mocked, and arrayed him in
+a gorgeous robe, and sent him again to Pilate."
+
+
+
+
+Chapter XXXIX.--JESUS CONDEMNED.
+
+
+St. Luke tells us, that "the same day Pilate and Herod were made
+friends together: for before they were at enmity between themselves."
+"Enmity" means just the contrary to friendship: Pilate and Herod had
+quarrelled, as the different governors throughout the Roman provinces
+were very apt to do. The Bible does not tell us the cause of this
+enmity; but from other histories we learn, that some time before this,
+Pilate had dedicated some shields of gold to the Emperor Tiberius, and
+placed them in the palace called Herodium, built by Herod the Great.
+The Jews looked upon this as an insult to their religion, and with
+Herod's permission, sent messengers to Rome, to petition the Emperor
+to order these shields to be removed. This caused a quarrel between
+Herod and Pilate: but when the latter, not wishing to help the Jews in
+condemning Jesus, sent Him to Herod, the king, considering this as an
+acknowledgment of his authority, was pleased; and willing again to
+become friends with the Roman governor.
+
+The Herodium was a very large palace, consisting of two separate
+buildings, one called Caesareum and the other Agrippeum: it stood near
+the temple. It is probable that Pontius Pilate inhabited one of the
+buildings, and Herod the other, so that Jesus was not long gone.
+Pilate, seeing that Herod had pronounced no sentence against Jesus,
+was still more unwilling that He should die: he was, however, too much
+afraid of the people to act as a just Judge should have done, and set
+the prisoner at liberty; so he thought that, if he offered to punish
+Him in some way, he might satisfy the Jews, and yet save the life of
+his innocent prisoner: to propose to punish Him at all was unjust; but
+even this expedient availed nothing, as we shall see. Herod having
+sent Jesus back, it was necessary that Pilate should take some further
+steps. "And Pilate, when he had called together the Chief Priests and
+the rulers and the people, said unto them, Ye have brought this man
+unto me, as one that perverteth the people: and behold, I, having
+examined him before you, have found no fault in this man touching
+those things whereof ye accuse him. No, nor yet Herod: for I sent you
+to him; and, lo, nothing worthy of death is done unto him. I will
+therefore chastise him, and release him."
+
+There was a custom amongst the Jews at this time, that at the Feast of
+the Passover the Jews might claim any one of the criminals then under
+sentence of death for their crimes. Whoever the Jews chose was to be
+set at liberty: this custom appears to have been introduced by some
+Roman governor of Judaea, in order to gain favour with the Jews; who
+were thus allowed to choose one amongst the prisoners to be pardoned.
+
+"Now at that feast the governor was wont to release unto the people a
+prisoner, whom they would; and they had then a notable prisoner,
+called Barabbas, which lay bound with them that had made insurrection
+with him, who had committed murder in the insurrection. And the
+multitude, crying aloud, began to desire Pilate to do as he had ever
+done unto them. (For of necessity he must release one unto them at the
+feast.)"
+
+"Therefore, when they were gathered together, Pilate said unto them,
+Ye have a custom, that I should release unto you one at the Passover:
+Whom will ye that I release unto you? Barabbas, or Jesus which is
+called Christ? Will ye therefore that I release unto you the King of
+the Jews? For he knew that the Chief Priests had delivered him for
+envy."
+
+The Roman governor saw truly that it was to gratify private passions
+alone, that the Chief Priests had brought Jesus before him; and,
+hoping that the people might be more just, he offered them a choice
+between Jesus and one of the greatest criminals then in prison: a man
+who had committed the very crime, which the Priests pretended that
+Christ was trying to stir up the people to commit; who, in the
+prosecution of his designs, had committed the murder; and who was also
+a robber: his evil deeds had been many; and many must have suffered
+from his wickedness and violence. Well might Pilate hope, that the
+contrast between such a man and Jesus, Whose whole life had been spent
+in going about doing good, would have inclined the people to demand
+His liberty, and leave Barabbas to the fate he had so justly deserved.
+But no; "the Chief Priests and elders persuaded the multitude that
+they should ask Barabbas and destroy Jesus. And they cried out all at
+once saying, Away with this man, and release unto us Barabbas."
+
+One reason why Pilate strove anxiously to release Jesus was, that
+during the night his own wife had some remarkable dreams concerning
+our Lord: what they were, we are not told; but they had convinced her
+that He was an innocent and righteous man, and that it would be a sin
+to allow any harm to befall Him. Therefore, "when Pilate was set down
+on the judgment seat, his wife sent unto him, saying, Have thou
+nothing to do with that just man": nothing, that is, in the way of
+punishing or harming Him; "for I have suffered many things this day in
+a dream because of him."
+
+"Pilate the governor therefore, willing to release Jesus, answered and
+spake again to them, and said unto them, Whether of the twain will ye
+that I release unto you? They said, Barabbas. Then cried they all
+again, saying, Not this man, but Barabbas. And Pilate answered and
+said again unto them, What will ye then that I shall do with Jesus
+which is called Christ? unto him whom ye call King of the Jews? And
+they cried out again, Crucify him; they all say unto him, Crucify him,
+Crucify him, Let him be crucified." Pilate made another effort to save
+Jesus, by reminding the people of His innocence; and in answer to
+their savage cry, "Crucify him, Crucify him," he "said unto them the
+third time, Why? what evil hath he done? I have found no cause of
+death in him: I will therefore chastise him and let him go. And they
+cried out the more exceedingly, Crucify him. And they were instant
+with loud voices, requiring that he might be crucified. And the voices
+of them and of the Chief Priests prevailed." Pilate could stand out no
+longer; the people showed symptoms of breaking out into a riot, which
+at that moment would have been a serious matter; as there were an
+unusual number of Jews assembled for the Passover, and Pilate had not
+soldiers enough to keep order, if the people should make a
+disturbance. If anything like a riot had occurred, the Emperor
+Tiberius would probably have considered Pilate to blame; and would
+certainly have deprived him of his office, and most likely of his life
+also. Pilate had not that fear of God, which admits no fear of man;
+neither was his wish to save Jesus strong enough to make him risk his
+life to deliver Him. As a heathen, the life of one man would seem to
+him of little consequence; but whilst he gave way to the clamours of
+the Jews, he performed a symbolical action, whereby he testified that
+Jesus was innocent, and that he, Pilate, did not consent to His death,
+though forced to allow it. For "when Pilate saw that he could prevail
+nothing, but that rather a tumult was made, he took water, and washed
+his hands before the multitude, saying, I am innocent of the blood of
+this just person; see ye to it. Then answered all the people, and
+said, His blood be on us, and on our children." Fearful words in the
+sense in which they uttered them! meaning, that if Jesus was innocent,
+they were quite willing that the punishment for putting him to death
+should rest upon them and upon their children. Little did they foresee
+how dreadful would be that punishment; and how severely they and their
+descendants would suffer, in consequence of the crime they were
+wilfully committing. In one sense, we may all pray that "His blood may
+be on us and on our children"; even as the blood of the paschal lamb
+upon the door-posts turned aside the visit of the destroying angel.
+
+In regard to Pilate's action on this occasion, we must recollect that
+it was ordered by the Law of Moses, that if a man were found dead in a
+field, and it was not known who or what had killed him, the elders of
+the nearest city should sacrifice a heifer, or young cow, with
+particular ceremonies: after which they should wash their hands over
+the slain beast, and declare solemnly before God, that they had had no
+hand in the death of the man, and that they knew not by what means he
+had met his death. In imitation of this custom, Pilate now washed his
+hands; meaning thereby to show that, if Jesus were put to death, he
+was no party to His death. But even in this Pilate was mistaken; for
+to allow a bad action to be committed, when we can prevent it, is to
+incur the guilt of it. As governor, Pilate might have refused to allow
+Jesus to be slain, and it was his duty to do so: had a riot followed,
+he could have been in no way guilty in the sight of God: but Pilate,
+being a heathen, did not consider the matter in this light. Do not
+many Christians, who should know better, act upon the same principles
+as those which influenced the Roman governor? They know some
+particular act to be wrong, and yet it seems so expedient, so likely
+to be useful in some way or other, that they do it. Then, again, they
+perceive that they ought to do something which may bring trouble upon
+themselves, or displease some one whose favour they wish to gain, and
+therefore they leave such action undone.
+
+"Pilate, willing to content the people," and put an end to the tumult,
+"gave sentence that it should be as they required. And he released
+unto them him that for sedition and murder was cast into prison, whom
+they had desired."
+
+
+
+
+Chapter XL.--JESUS CONDEMNED BY PILATE.
+
+
+"Then Pilate therefore took Jesus, and scourged him." This was a very
+unnecessary piece of cruelty practised by the Romans; whose custom it
+was to scourge, or whip with cords, every criminal condemned to death.
+We must now think of our blessed Lord, with His back all cut and
+bleeding from the stripes laid upon Him, aching and smarting all over;
+then we must remember that this was the punishment of _our_ sins,
+which He bore, and that, "with his stripes we are healed." Shall not
+such thoughts stir us up to show our love for Him, Who, out of His
+wondrous love for us, bore all these tortures? "And when Pilate had
+scourged him, he delivered Jesus to their will, to be crucified."
+
+"Then the soldiers of the governor took Jesus, and led him away into
+the common hall, called Praetorium"; where fresh insults and sufferings
+were inflicted upon the holy Jesus, the Messiah: for "they call
+together the whole band of soldiers," and in mockery and ridicule for
+His having styled Himself a king, "they stripped him" of his own
+clothes, "and put on him a scarlet or purple robe," (for the same word
+signifies both colours,) and then made a crown or wreath, by twisting
+together some branches of a prickly plant. "And when they had platted
+a crown of thorns, they put it upon his head, and a reed in his right
+hand," to represent the sceptre, carried by kings. When the soldiers
+had thus arrayed our Lord, in ridicule of His claim to be a king, they
+went a step further, and in derision, "they bowed the knee before him,
+and worshipped him, and mocked him, saying, Hail, King of the Jews!"
+Not satisfied with this mockery, "they smote him with their hands. And
+they spit upon him," to show the greatest possible degree of hatred
+and contempt; "and took the reed, and smote him on the head"; thus
+driving the thorns into Him, and so increasing His sufferings. All
+this He bore for us; and all He asks in return is, that we should take
+Him for our King, so as to let Him reign in our hearts, and rule our
+lives. Pilate made another attempt to save the life of Jesus; he
+probably hoped, that if the people saw Him bleeding and suffering,
+they would feel pity, and be ashamed of so treating a man, declared to
+be innocent, and known to all as going about doing good. "Pilate
+therefore went forth again, and saith unto them, Behold, I bring him
+forth to you, that ye may know that I find no fault in him. Then came
+Jesus forth, wearing the crown of thorns, and the purple robe. And
+Pilate saith unto them, Behold the man!"
+
+The Priests, however, were determined that nothing should save the
+life of their victim, and "therefore, when the Chief Priests and
+officers saw him, they cried out, saying, Crucify him, Crucify him."
+Pilate finding all his efforts vain, and being still afraid to offend
+the Jews, "then saith unto them, Take ye him, and crucify him: for I
+find no fault in him." As if he had said, If you are determined to
+crucify Him, do it; but remember it is not my doing, "for I find no
+fault in him."
+
+"The Jews answered him, We have a law, and by our law he ought to die,
+because he made himself the Son of God." The Jews now changed their
+ground of accusation, and simply named the sin of blasphemy, as the
+cause for which their Law required our Lord's death.
+
+"When Pilate therefore heard that saying, he was the more afraid": the
+heathen governor had clearly seen that Jesus was no common man: if He
+were put to death for declaring Himself to be the Son of God, He would
+probably suffer for saying what was _true_; and though Pilate, as a
+heathen, had no knowledge of the nature and power of the Lord God
+Almighty, he was afraid to crucify One, whom he believed to be the Son
+of God. Hesitating and perplexed, Pilate "went again into the Judgment
+Hall, and saith unto Jesus, Whence art thou? But Jesus gave him no
+answer. Then saith Pilate, Speakest thou not unto me? knowest thou not
+that I have power to crucify thee, and have power to release thee?
+Jesus answered, Thou couldest have no power at all against me, except
+it were given thee from above: therefore he that delivered me unto
+thee hath the greater sin."
+
+Jesus meant to tell Pilate, that no earthly Ruler or Governor could
+have power to put Him to death, unless it had been the Will of God,
+who dwells in Heaven above, that He should suffer whatever the Jews
+chose to do to Him. The Jews had cruelly and unjustly persecuted Him,
+and in spite of His acknowledged innocence, had treated Him as the
+worst of malefactors: and therefore Jesus told Pilate, that the sin of
+the Chief Priests and others in insisting upon His death, was far
+greater than the sin of Pilate in giving way to them, in order to
+prevent a tumult amongst the people.
+
+The words spoken by Jesus, His whole conduct and manner, so totally
+unlike that of a guilty person, convinced Pilate more and more, that
+He had _not_ "spoken _blasphemy_" in declaring Himself to be the Son
+of God; and "from thenceforth he sought to release him."
+
+To prevent the escape of their innocent victim, the Jews now returned
+to their original charge of treason and rebellion against the Roman
+Emperor, "and cried out, saying, If thou let this man go, thou art not
+Caesar's friend; whosoever maketh himself a king speaketh against
+Caesar." Tiberius, who at that time was Emperor of Rome, was a
+suspicious and cruel tyrant; and would have punished with death any
+governor, supposed to have spared the life of a man, who had set
+himself up to be a king in any of the Roman provinces. Pilate,
+therefore, did not dare to give the Jews any excuse for thus
+complaining of him to Tiberius: so "when he heard that saying, (If
+thou let this man go, thou art not Caesar's friend,) he brought Jesus
+forth," from the Judgment Hall into which the Jews would not enter,
+"and sat down in the judgment seat, in a place" outside, "that is
+called the Pavement, but in the Hebrew, Gabbatha. And it was the
+preparation of the Passover, and about the sixth hour: and he saith
+unto the Jews, Behold your king! But they cried out, Away with him,
+away with him, crucify him! Pilate saith unto them, Shall I crucify
+your king? The Chief Priests answered, We have no king but Caesar. Then
+delivered he him therefore unto them to be crucified."
+
+As St John's account of the hour at which the crucifixion took place
+appears to differ from that named by the other Evangelists, it may be
+well to explain why St. John says, "the _sixth_ hour," and St. Mark
+"the _third_."
+
+St. Matthew, St. Mark, and St. Luke, speak according to the Jewish
+mode of computing time. The Jews reckoned the day to begin at one
+sunset, and end at the next; so that their night came before the day,
+instead of after, as with us. From sunset, (about 6 o'clock of our
+time,) they divided the night into four equal portions or watches, of
+three hours each. The First from 6 o'clock P.M. to 9 o'clock; the
+Second from 9 P.M. to 12 o'clock, or midnight. The Third watch, called
+also the First Cock Crowing, ended at what we call 3 o'clock A.M.; and
+the Fourth and Last, called the Second Cock Crowing, at our 6 o'clock
+A.M. The next hour after 6 o'clock was called the 1st hour, and so on;
+the 3rd hour answered, therefore, to our 9 o'clock A.M.: and this was
+the hour at which St. Mark states that they crucified Jesus. It must
+be remarked, that the Jews also divided their day into four portions,
+calling each by the name of the hour at which it began: thus the 3rd
+hour, being the beginning of a portion, would include the other two
+hours in that portion. In this manner, the 3rd hour, our 9 o'clock,
+would include the 4th and 5th hours, or our 10 and 11 o'clock. Then
+the 6th hour, answering to our 12 o'clock mid-day, would extend to 3
+o'clock, the 9th Jewish hour, and so on.
+
+St. John, on the other hand, reckoned the time according to the Roman
+and Asiatic mode, still used by us. Thus the day, as spoken of by him,
+began at midnight; and therefore, his 6th hour was our 6 o'clock in
+the morning, or 6 o'clock P.M. But the Romans also divided their time
+into watches of three hours each, speaking of the whole three hours
+under the name of the hour with which the watch began. Thus the 6th
+hour, or 6 o'clock A.M., would include all the time up to 9 o'clock,
+which according to the Romans was the 6th hour, and according to the
+Jews the 3rd hour.
+
+St. John further says, that it was "_about_ the sixth hour when they
+crucified him"; now _about_ may mean a little before, or a little
+after, the time mentioned; and therefore, we find that all the
+Apostles mean the same thing; viz., that Jesus was crucified soon
+after 9 o'clock in the morning.
+
+The following table may help us to understand clearly the time at
+which the different events happened; beginning with the Passover,
+which Jesus ate with His disciples:--
+
+    --------------------+---------------------+-----------------------
+                        |                     |
+        Our Time.       |    Jewish Time.     |       Events.
+                        |                     |
+    Thursday, probably  |                     |
+    about 5 o'clock.    | Evening.            | Jesus eats the
+                        |                     |     Passover.
+    --------------------+---------------------+-----------------------
+    6 o'clock P.M.      | End of Day.         |
+    7    "    "         | First Night Watch.  | Jesus on the Mount of
+                        |                     |   Olives.
+    8    "    "         |                     |
+    --------------------+---------------------+-----------------------
+    9 o'clock P.M.      | Second Night Watch. | Jesus in Garden of
+                        |                     |     Gethsemane.
+    10   "    "         |                     | Betrayed by Judas,
+                        |                     |    and taken to Annas.
+    11   "    "         |                     | Taken before Caiaphas.
+    --------------------+---------------------+-----------------------
+    12 o'clock Midnight.| Third Watch.        | Peter's First Denial.
+                        | First Cock Crowing. | Jesus condemned by the
+                        |                     |    Priests.
+    1 A.M. Friday.      |                     | Abused by the
+                        |                     |      Attendants.
+    2  "    "           |                     | Peter's Second Denial.
+    --------------------+---------------------+-----------------------
+    3 o'clock A.M.      | Fourth Watch.       | Peter's Third Denial.
+                        | Second Cock Crowing.|
+    4    "     "        |                     | Jesus condemned by
+                        |                     |   the Sanhedrim.
+    5    "     "        |                     | Taken before Pilate.
+    --------------------+---------------------+-----------------------
+    6 o'clock A.M.      | Romans' 6th Hour.   | Jesus sent to Herod.
+                        |                     | Returned to Pilate.
+    7    "     "        | Jews' 1st Hour.     | Crowned with thorns.
+    8    "     "        |   "   2nd Hour.     | Delivered to be
+                        |                     |       crucified.
+    --------------------+---------------------+-----------------------
+    9 o'clock A.M.      | Jews' 3rd Hour.     | Jesus crucified.
+    --------------------+---------------------+-----------------------
+
+
+
+
+Chapter XLI.--JESUS CRUCIFIED.
+
+
+In reading the account of our blessed Lord's condemnation, it may seem
+strange to us that Pilate was ready to receive Him so early as five
+o'clock in the morning; though we can understand the Priests and the
+Sanhedrim sitting up all night, to accomplish their wicked purpose.
+But we must remember, that the Jews were at all times ready to make
+disturbances; and that as very great multitudes came into Jerusalem
+for the Passover, those who were in authority were obliged to be very
+watchful, so as to check the first symptoms of a riot: and no doubt
+they were doubly watchful now, remembering that when Jesus rode into
+the city, a few days before, all the people accompanied Him, shouting,
+and declaring Him to be that King, the promised Messiah. "And they
+took Jesus, and led him away. And after that they had mocked him, they
+took off the purple from him, and put his own clothes on him, and led
+him out to crucify him. And he, bearing his cross, went forth into a
+place called the place of a skull, which is called, in the Hebrew,
+Golgotha."
+
+It was the custom of the Jews and Romans never to put condemned
+persons to death within the city walls. Golgotha was a hill outside
+the city, set apart for executions, and was, of course, an unclean and
+polluted place. It is thought that the name Golgotha was given to this
+hill because, in shape, it resembled a head or skull; and that for the
+same reason, the Romans called it Calvary: the Latin word so
+translated, meaning the same as the Hebrew word Golgotha.
+
+The Romans compelled those who were to undergo the terrible death by
+crucifixion, to carry their own cross to the appointed place. Thus we
+find Jesus "bearing his cross": but when we remember how our blessed
+Lord had passed the whole night, we shall not be surprised that He had
+no strength to carry a heavy cross of wood up a hill. Most likely He
+fell under the load; and those who led Him out saw, that faint and
+weary as He was, it was impossible for this part of His sentence to be
+carried out, and therefore, "they laid hold upon one Simon, a
+Cyrenian, who passed by, coming out of the country: him they compelled
+to bear his cross. And on him they laid the cross, that he might bear
+it after Jesus."
+
+"And there followed him a great company of people, and of women, which
+also bewailed and lamented him."
+
+Many of these, doubtless, had benefited by His miracles of healing,
+either in themselves or in their children; and all were grieved to see
+such cruelty practised upon One, who had ever gone amongst them doing
+good.
+
+Jesus, always mindful of others, and foreseeing the dreadful
+sufferings that would come upon the city in consequence of His death,
+"turning unto them, said, Daughters of Jerusalem, weep not for me, but
+weep for yourselves, and for your children. For, behold, the days are
+coming in the which they shall say, Blessed are the barren" (that is,
+the women who have no children to suffer). "Then shall they begin to
+say to the mountains, Fall on us; and to the hills, Cover us. For if
+they do these things in a green tree, what shall be done in the dry?"
+
+This is figurative language, meaning that the calamities about to fall
+on Jerusalem would be so dreadful, that the Jewish women, who
+considered it a great misfortune to have no children, would then be
+thankful, and considered blessed because they had none: and that, in
+the impossibility of escaping from their miseries, all people would be
+glad if the mountains could fall and crush them.
+
+Then Jesus reminded them, that if a green tree is quickly burnt up, a
+dry and withered one will be burnt much more quickly. In the
+Scriptures, good men are often compared to green and flourishing
+trees; and bad men to dry and barren ones. The meaning of our Lord was
+therefore, If God in His wisdom sees fit to let Me, who am holy and
+righteous in His sight, suffer such things as ye have seen; what think
+ye will He do to the wicked and unrighteous?
+
+Jesus was not crucified alone: it seems that at this time there were
+two criminals sentenced to a similar death. "And there were two other,
+malefactors, led with him to be put to death." In reading these words,
+we must be very careful to pause at the comma after other, because the
+meaning is, "and there were two other (persons, who were) malefactors,
+led with him," &c.
+
+Malefactors mean persons that have done evil. St. Matthew tells us
+that these men were thieves: probably some of those robbers who
+troubled Judaea at that time, carrying off cattle and whatever they
+could lay their hands upon, and often killing those who tried to
+defend their property. These men were justly condemned to death in
+punishment of their sins, and they were now led out to be crucified
+with the innocent and holy Jesus. The prophet Isaiah, speaking seven
+hundred years before of the Messiah, had said, "He was numbered with
+the transgressors"; "and he made his grave with the wicked." He was,
+indeed, "numbered," or considered to be one of the transgressors, fit
+only to share the fate of such. Literally was Isaiah's prophecy
+fulfilled, when Jesus was led out with two malefactors to die with
+them.
+
+"And when they were come to the place, which is called Golgotha, they
+gave him vinegar to drink mingled with gall: and when he had tasted
+thereof, he would not drink. And they gave him to drink wine mingled
+with myrrh: but he received it not." St. Matthew mentions the vinegar
+and gall; St. Mark, the wine and myrrh. Some people have thought that
+both mean the same thing; but it is most probable that two separate
+mixtures were offered to Christ at this time.
+
+The Jews always gave wine, with myrrh in it, to the criminal about to
+be executed, to stupefy him, and make him less able to feel pain. The
+first draught of vinegar and gall was probably offered to Jesus in
+mockery. Any one expecting the usual stupefying draught, would be
+disappointed at getting another instead. Jesus submitted for our sakes
+to every suffering and insult inflicted by His persecutors, therefore
+He tasted the mixture; but when the stupefying draught was offered,
+"he received it not"; for He would do nothing to lessen His appointed
+sufferings, nor to render Him less able to pray to God.
+
+"And when they were come to the place, which is called Calvary, there
+they crucified him, and the malefactors, one on the right hand, and
+the other on the left, and Jesus in the midst." "And the Scripture was
+fulfilled which saith, And He was numbered with the transgressors."
+
+Crucifixion was not only a most painful death, but it was also looked
+upon as a very shameful one; only to be awarded to the vilest
+criminals, in order to show contempt and hatred. Sometimes the
+criminal was merely bound to the cross with ropes, and there left to
+die of hunger and exposure. But our Saviour was actually nailed to the
+cross, according to the words spoken by King David, one thousand years
+before, "they pierced my hands and my feet."
+
+The manner of crucifixion was as follows: the cross of wood being laid
+upon the ground, the poor victim was laid upon it; and his arms being
+stretched out along the cross bar, a great nail was driven through the
+hollow of each hand into the wood: the feet were then crossed over
+each other upon the perpendicular part of the cross, and then a very
+long nail was forced through both into the wood beyond. There appears
+to have been under the feet a small ledge of wood, just to support
+them. The poor victim being thus made fast to the wood, the cross was
+raised up, and placed upright in a hole already prepared to receive
+it. The torture felt by the unhappy sufferer was most intense: the
+ledge beneath the feet did not prevent the weight of the body hanging
+from the hands, nailed to the upper part of the cross. The agony of
+such a position was beyond all that we can conceive; and this agony
+often lasted many hours, before death put an end to suffering.
+
+Such was the death Christ endured for us. Surely no one can think of
+all Jesus suffered at this time, without feeling the deepest grief,
+and shrinking with horror from the idea that we could have joined His
+enemies. And yet the Word of God tells us that, if we persist in sin,
+we "crucify the Son of God afresh, and put him to an open shame."
+
+We can all understand, that if we have taken a great deal of trouble,
+and put ourselves to inconvenience and even to pain, in order to do
+good to some person, it would be very grievous to see that person not
+a bit better or happier than he would have been, had we _not troubled_
+ourselves about him. Then let us remember that Jesus Christ suffered
+and died that we might be taken into heaven. But we cannot go into
+heaven, unless we forsake our sins and try to obey God: if, therefore,
+we will not take the trouble to resist the Devil, all that Jesus has
+done and suffered will be of no use to us. Let us take care that He
+has not suffered in vain: let us pray for faith; that true and lively
+faith which will constrain us to repent, and love, and obey.
+
+Now let us turn our thoughts again to Jesus hanging on His cross,
+between those upon which the two thieves were fastened.
+
+It was the custom of the Romans, to cause a list of the crimes for
+which a malefactor was condemned, to be carried before him, or
+fastened to the instrument of his punishment. This was called his
+"accusation."
+
+In compliance with this custom, "Pilate wrote a title, and set up over
+his head his accusation written, and put it on the cross. And the
+writing was in letters of Greek, JESUS OF NAZARETH THE KING OF THE
+JEWS; and in Latin, THE KING OF THE JEWS; and in Hebrew, THIS IS JESUS
+THE KING OF THE JEWS. This title then read many of the Jews: for the
+place where Jesus was crucified was nigh to the city: and it was
+written in Hebrew, and Greek, and Latin"; so that all strangers who
+did not understand Hebrew might also read this "accusation."
+
+
+
+
+Chapter XLII.--CHRIST ON THE CROSS.
+
+
+The Chief Priests were by no means satisfied with the superscription
+written by Pilate, for they persisted in believing that Jesus had no
+_right_ to be called King or Messiah. "Then said the Chief Priests of
+the Jews to Pilate, Write not, the King of the Jews; but that he said,
+I am king of the Jews": an alteration which would have made it appear
+that He had been justly punished by the Romans, for claiming a power
+to which no one had any right in the Roman provinces.
+
+"Pilate answered, What I have written, I have written." This was a
+common mode of expression, meaning that a thing was done, and could
+not be undone. Probably Pilate wrote this title on purpose, knowing
+that the Jews would not like it; for he was displeased with them for
+forcing him, as it were, to do what he felt to be wrong: at any rate,
+in this title he declared a blessed truth: even that the King of the
+Jews, the long-expected Messiah, the Son of God, was actually hanging
+on the cross, atoning for the guilt of man, and purchasing our pardon
+by the sacrifice of Himself. Let us remember this with such
+thankfulness and gratitude, as will lead us to love, so as to obey.
+
+Whilst Jesus was hanging in agony upon the cross, He prayed for those
+who had so cruelly persecuted Him. He had often taught the lesson of
+loving our enemies, and doing them good whenever we have the
+opportunity; and now He set us a most wonderful example of that love
+which we are to show to them. "Then said Jesus, Father, forgive them;
+for they know not what they do": well might He say of those who had
+delivered Him to be crucified, "they know not what they do." Little
+did they indeed consider the sin they were committing; still less did
+they know what blessings their sin would bring upon all mankind. But
+their ignorance was in a great degree wilful, and wilful ignorance
+must always be a great sin: they had, therefore, much need that Christ
+should pray for them, as now He did.
+
+By law, the executioners had a right to the clothes of their victim;
+and accordingly we read, "Then the soldiers, when they had crucified
+Jesus, took his garments and made four parts, to every soldier a part;
+and also his coat: now the coat was without seam, woven from the top
+throughout." "They said, therefore, among themselves, Let us not rend
+it, but cast lots for it whose it shall be. And they parted his
+raiment and cast lots, that the Scripture might be fulfilled which
+saith, They parted my raiment among them, and for my vesture they did
+cast lots. These things, therefore, the soldiers did:" according as
+David had spoken in the 22nd Psalm.
+
+Thus having finished the work of crucifixion, the soldiers, "sitting
+down" at the foot of the cross, "watched him there. And the people
+stood beholding. And the rulers also with them derided him, saying, He
+saved others; let him save himself, if he be Christ, the chosen of
+God." Had Jesus, indeed, been the worst of criminals, mocking or
+deriding Him thus, whilst He hung in agony upon the cross, would have
+been a most cowardly and brutal act: but these insults were borne
+patiently by One, who with a word could have silenced these mocking
+tongues, and have confounded all, by coming down from the cross, and
+leaving man's redemption for ever unfinished. Blessed be God, that no
+taunts or mockings could so move Him, Who suffered all for our sakes.
+
+We cannot wonder, that following the example of the Jewish priests and
+rulers, the heathen "soldiers also mocked him, coming to him, and
+offering him vinegar," or a light wine drunk by the common people,
+"and saying, If thou be the King of the Jews, save thyself. And they
+that passed by reviled him, and railed on him, wagging their heads,
+and saying, Ah, thou that destroyest the temple, and buildest it in
+three days, save thyself, and come down from the cross. If thou be the
+Son of God, come down from the cross. Likewise also the Chief Priests
+mocking him, with the Scribes and elders, said among themselves, He
+saved others; himself he cannot save. If he be the King of Israel, let
+him now come down from the cross, and we will believe him. He trusted
+in God; let him deliver him now, if he will have him: for he said, I
+am the Son of God. Let Christ, the King of Israel, descend now from
+the cross, that we may see and believe."
+
+Would they have believed, if Jesus had indeed come down from the
+cross? No; their hearts were hardened in wilful unbelief, and their
+words were empty mockery. One great truth, however, the Chief Priests
+unknowingly proclaimed, when in mockery they cried out, "he saved
+others, himself he cannot save": truly the choice lay between the two;
+Jesus could not save Himself and us. For our salvation an atonement
+must be made: the only effectual atonement was the death of Jesus, He
+might have saved Himself from this, and left us to perish. Blessed be
+God for the love, that endured to the end, and thus saved us.
+
+We are told, that even "they that were crucified with him, reviled
+him"; joining in the abuse now heaped upon him; but without provoking
+one word of reproof or complaint. No doubt the behaviour of our Lord
+at this time must have gained the admiration of many, and convinced
+them that He who now hung upon the cross was no mere man. The Lord
+certainly saw fit to touch the heart of one of those who were
+crucified with him, for while "one of the malefactors which were
+hanged," continued to rail "on him, saying, If thou be the Christ,
+save thyself and us," the other, answering, rebuked him, "saying, Dost
+not thou fear God, seeing thou art in the same condemnation? and we
+indeed justly; for we receive the due reward of our deeds: but this
+man hath done nothing amiss." Here was true repentance; an
+acknowledgment of the justice of the punishment inflicted, coupled
+with a declaration of the innocence of Him, whom the dying thief now
+believed to be indeed the Son of God, the promised Messiah. In
+Christ's agony and humiliation, the penitent malefactor looked to Him
+as the King of the Jews, the Saviour of mankind; and in the strength
+of his new-born faith, "he said unto Jesus, Lord remember me when thou
+comest into thy kingdom": he felt the true nature of Christ's kingdom:
+and Jesus, who knows the hearts of all "said unto him, Verily I say
+unto thee, To-day shalt thou be with me in Paradise." What blessed
+words for the poor penitent thief to hear! May each one of us, when we
+are dying, have the comfort of believing, This day shall I be in the
+kingdom of the Lord: but unless our actions during life have shown
+that we do belong to His kingdom on earth, we cannot feel this
+comfort.
+
+"Now there stood by the cross of Jesus, his mother, and his mother's
+sister, Mary the wife of Cleophas, and Mary Magdalene." Mary's sorrow
+at witnessing the suffering of her Son, must indeed have been, as if a
+sword had pierced through her own soul, as Simeon had foretold, when
+three and thirty years before she had carried the Holy Babe into the
+temple, to do for Him according to the law. Mary, the wife of Cleophas
+or Alphaeus, was the mother of James called the Less, to distinguish
+him from James the brother of John, the son of Zebedee. The Apostles
+had, as we have seen, fled away; but John, who had followed Jesus to
+the High Priest's palace, now stood with the women beside the cross.
+Even in the midst of all His agony, Jesus could think of others: He
+felt for the misery and desolation of His mother, and was anxious to
+provide for her future comfort; thus He set a double example, showing
+children that they should never cease to love and honour their
+parents; and teaching us all, never to let our own troubles or
+sorrows, whatever they may be, make us unmindful of the sufferings of
+others.
+
+"When Jesus, therefore, saw his mother, and the disciple standing by
+whom he loved, he saith unto his mother, Woman, behold thy son! Then
+saith he to his disciple, Behold thy mother!" By these words, He bade
+His mother look for comfort to His beloved disciple; bidding him treat
+her for the future as if she were his own mother. Faithfully was this
+last commandment obeyed, "And from that hour that disciple took her
+unto his own home."
+
+Jesus had now been hanging on the cross for three hours, suffering the
+extreme of bodily agony; but the worst was not yet over. It was the
+sixth hour, or twelve o'clock,--mid-day, as we call it,--when an event
+took place, which must have greatly alarmed all men. Without any
+apparent cause, "the sun was darkened"; "when the sixth hour was come,
+there was darkness over all the earth until the ninth hour." During
+these three hours of darkness, we have reason to believe that Jesus
+was allowed to feel the full weight of God's wrath against sin. All
+the misery deserved by sinful man was in some wonderful and mysterious
+way laid upon Him, so that in some incomprehensible manner, He, holy
+as He was, tasted the bitterness of that death from which by His
+agonies He delivered man. What His sufferings really were, we know
+not. God grant we never may! But for the time He felt as if His Father
+had cast Him off for ever. What a dreadful thing must sin be, since it
+could not be forgiven without such terrible agony, as for three hours
+was endured in silence by our blessed Lord; and at length wrung from
+Him that heart-rending cry, "My God, my God, why hast thou forsaken
+me?" Let us, for whose redemption He thus felt the wrath of God, watch
+and pray, that His sufferings may not have been in vain for any one of
+us.
+
+
+
+
+Chapter XLIII.--JESUS DIES.
+
+
+Three hours of agony beyond what we can imagine passed slowly away;
+and then, "at the ninth hour, Jesus cried with a loud voice, Eli, Eli,
+lama sabachthani? which is, being interpreted, My God, my God, why
+hast thou forsaken me?"--the very words which stand, at the beginning
+of the 22nd Psalm, wherein David foretells many things that would
+happen at this time. "Some of them that stood by," not understanding
+Hebrew, "when they heard the words spoken by Jesus, said, Behold, he
+calleth Elias. After this, Jesus, knowing that all things were now
+accomplished," and that His release was at hand, "that the Scripture
+might be fulfilled, saith, I thirst. Now there was set a vessel full
+of vinegar: and straightway one" of the by-standers, more humane than
+the others, "ran, and took a spunge, and filled it with vinegar, and
+put it upon hyssop, and put it on a reed," with which he raised it
+high enough "to put it to his mouth, and (so) gave him to drink. The
+rest said, Let be; let us see whether Elias will come to take him
+down."
+
+The common drink of the Roman soldiers was "posea," a poor kind of
+wine, often called vinegar, but not like what we mean by vinegar. This
+"posea" was now offered to Jesus. "When Jesus therefore had received
+the vinegar, he said, It is finished." All was now accomplished; every
+prediction uttered by the Prophets concerning the Messiah, had been
+fulfilled; the Redemption of man was completed. Let the cost of that
+Redemption make us give ourselves to our Redeemer, to be His faithful
+followers and servants.
+
+"Jesus, when he had cried again with a loud voice, said, Father, into
+thy hands I commend my spirit: and having said thus, he bowed his
+head, and gave up the ghost,"--he yielded up his life, according to
+his own words, "I lay down my life for the sheep. No man taketh it
+from me, but I lay it down of myself." The sacrifice was voluntary,
+otherwise it could have availed us nothing. Jesus died: His spirit
+departed from the body; and His last words prove that the mysterious
+suffering had passed away, that He again felt the comfort of His
+Father's love, and that He was no longer forsaken.
+
+The Almighty God now again bore testimony to the Divine nature of Him
+who had just yielded up his human life: heaven and earth alike
+testified that this was indeed the Son of God. During the time of His
+deepest agony, "the sun was darkened"; now that He had given up the
+ghost, "the earth did quake, and the rocks rent, and the graves were
+opened. And behold the veil of the temple was rent in twain, in the
+midst, from the top to the bottom."
+
+The veil which divided the Holy of Holies from the rest of the temple,
+was a thick curtain, something like a worked carpet. The tearing of
+this down the middle was a very significant action, showing that the
+death of Jesus had done away with all the ceremonial observances
+established by the Law of Moses. A new Covenant, the Covenant of
+Grace, was now to replace the old Covenant of Works.
+
+The Holy of Holies was looked upon by the Jews as a type of heaven;
+and only the High Priest was allowed to enter into it. Christ died to
+open the way into heaven to all mankind, whether Jews or Gentiles;
+thus the veil was rent, to show that through the mediation of Jesus,
+all might have access to God the Father.
+
+"Now when the centurion which stood over against him, watching Jesus,
+and they that were with him, saw the earthquake, and those things that
+were done, and that he so cried out, and gave up the ghost, they
+feared greatly, saying, Truly this was the Son of God."
+
+The Roman centurion had witnessed many executions, and the wonderful
+events attendant upon this one had convinced him of the truth of all
+that Jesus had said; "and he glorified God, saying, Certainly, this
+was a righteous man." The very people, who had been persuaded by the
+Priests to ask for the release of Barabbas and the crucifixion of
+Jesus, now shared the feelings of the centurion; for we read that "all
+the people that came together to that sight, beholding the things
+which were done, smote their breasts," in token of remorse and grief,
+"and returned."
+
+"And all his acquaintance, and the women that followed him from
+Galilee," "among whom was Mary Magdalene, and Mary the mother of James
+the Less and of Joses, and Salome" "the mother of Zebedee's children,"
+"and many other women which came up with him unto Jerusalem," "stood
+afar off, beholding these things."
+
+The ninth hour, after which our Saviour breathed His last, answers to
+our 3 o'clock P.M., and a new day, according to the Jewish mode of
+reckoning, would begin at 6 o'clock P.M. As Jesus was crucified on
+Friday morning, the day now about to begin, was the Sabbath; and being
+the Sabbath in the Passover week, it was a particularly solemn, or
+"high day," to be observed with special reverence. On the morrow after
+that Sabbath, the Jewish people, according to the ordinances of the
+Mosaical Law, were accustomed to assemble in the temple, bringing with
+them, as a thank-offering to the Lord, a sheaf of corn, the "first
+fruits" of the harvest, which began at this season of the year. At the
+same time, particular sacrifices were to be offered, all in
+thanksgiving to Him who giveth us the fruits of the earth in due
+season.
+
+Crucifixion, as we have said, was often a lingering death: and
+sometimes, to hasten the end, the legs of the poor wretches hanging
+upon the cross were broken. The beginning of the Passover Sabbath was
+now fast approaching: it was not lawful, according to the Jewish Law,
+for any criminal who had been hanged, to be left hanging all night;
+that is, beyond the close of the day of their execution. The bodies of
+criminals who had been executed, were usually buried without any form
+or ceremonies; but sometimes, at the earnest entreaty of the family,
+they were allowed to take the body, and bury it with funeral honours.
+
+The Jewish priests and rulers were very particular in observing all
+outward rites and ceremonies, even when they had just been guilty of a
+fearful sin; and "therefore, because it was the preparation," the time
+for preparing for the coming Sabbath, "that the bodies should not
+remain upon the cross on the sabbath day (for that sabbath day was an
+high day)" the Jews "besought Pilate that their legs might be broken,
+and that they might be taken away. Then came the soldiers, and brake
+the legs of the first, and of the other which was crucified with him.
+But when they came to Jesus and saw that he was dead already, they
+brake not his legs: but one of the soldiers with a spear pierced his
+side, and forthwith came thereout blood and water": this water, proved
+that the heart had been actually pierced, so that none could doubt
+that Jesus was really and truly dead. It was very necessary that the
+fact of His death should be clearly established, so that men might
+afterwards have no doubt as to His "Resurrection from the dead."
+Amongst those who saw the water and blood flowing from the wound made
+by the spear, was the beloved disciple, St. John; for in his Gospel,
+he tells us, "And he that saw it bare record, and his record is true:
+and he knoweth that he saith true, that ye might believe." In this
+treatment of the body of Jesus by the Roman soldiers, two prophecies
+concerning our Saviour, the true Paschal Lamb, were fulfilled. "For
+these things were done, that the Scripture should be fulfilled, A bone
+of him shall not be broken," and "They shall look on him whom they
+pierced."
+
+"And after this, when the evening was come, because it was the
+preparation, that is, the day before the sabbath, there came a rich
+man of Arimathaea, a city of the Jews: named Joseph, an honourable
+counsellor," who "had not consented to the counsel and deed of them"
+in putting Jesus to death. "He was a good man, and a just: who also
+himself waited for the kingdom of God: being a disciple of Jesus, but
+secretly, for fear of the Jews." Anxious to save the sacred body of
+Him in Whom he believed, from further injury or insult, this man
+"came, and went in boldly unto Pilate, and craved the body of Jesus:
+and besought Pilate that he might take away the body of Jesus."
+
+Arimathaea, supposed to be the same as Rama, where Samuel dwelt in the
+time of Saul, lay to the N.W. of Jerusalem, on the way to Joppa.
+Joseph, as a man of wealth and influence, must have been known to the
+Roman governor, who would be willing to oblige him, especially in such
+a matter, since he himself was convinced that Jesus was no malefactor.
+His only hesitation arose from his doubt as to whether Jesus was at
+that time dead; "Pilate marvelled if he were already dead: and calling
+unto him the centurion, he asked him whether he had been any while
+dead. And when he knew it of the centurion, Pilate gave him leave; and
+commanded the body to be delivered to Joseph." Joseph having obtained
+Pilate's leave to remove the body of Jesus, "bought fine linen" to
+wrap it in, according to custom. "He came therefore," and with the
+help of others, "took the body of Jesus" down from the cross.
+
+"And when Joseph had taken the body, he wrapped it in a clean linen
+cloth: there came also Nicodemus, which at the first came to Jesus by
+night, and brought a mixture of myrrh and aloes, about an hundred
+pound weight. Then took they the body of Jesus, and wound it in linen
+clothes with the spices, as the manner of the Jews is to bury." This
+was all that the time allowed to be done then, in the way of
+embalming.
+
+"Now in the place where he was crucified there was a garden, and in
+the garden a new sepulchre, and Joseph laid the body in his own new
+tomb, which he had hewn out in the rock, wherein was man never yet
+laid." It was a custom in those days, for the rich, with whom Christ
+was to be in his death (as Isaiah had said), to form their tombs, by
+having a sort of small room cut out of the solid rock; leaving a
+narrow door, which was the only possible way by which any one could go
+in or out. This door or entrance was always closed by a large stone.
+Within the room or cave, was a sepulchre or sepulchres, in which the
+body was laid. In such a sepulchre "they laid Jesus therefore, because
+of the Jews' preparation day; for the sepulchre was nigh at hand: and
+the sabbath drew on." And they rolled a great stone to the door "of
+the sepulchre, and departed."
+
+
+
+
+Chapter XLIV.--JESUS RISES FROM THE SEPULCHRE.
+
+
+"And Mary Magdalene, and Mary the mother of Joses, and the women also
+which came with him from Galilee, followed after" Joseph and
+Nicodemus, "and beheld the sepulchre, and how his body was laid." And
+they returned and prepared spices and ointments, in order that the
+process of embalming, hastily begun by Joseph and Nicodemus, might be
+properly finished after the Sabbath should be past. Having made their
+preparations, they "rested the sabbath day, according to the
+commandment."
+
+By comparing the accounts of all that happened after Jesus was laid in
+the tomb, we find that though the greater number of the women went
+away, as has been said, two of them remained watching the spot which
+now contained the body of Him whom they so loved and reverenced: for
+we read, "And there was Mary Magdalene and the other Mary (the mother
+of James and Joses) sitting over against the sepulchre." There they
+stayed, probably till the Sabbath had begun, when, of course, it was
+too late for them to prepare their share of spices, without breaking
+the fourth commandment.
+
+"Now the next day that followed the day of the preparation" (this
+seems to mean in the beginning of the Sabbath, soon after 6 o'clock on
+Friday evening, just after the burial of our Lord), "the Chief
+Priests and Pharisees came together unto Pilate, saying, Sir, we
+remember that that deceiver said, while he was yet alive, After three
+days I will rise again. Command therefore that the sepulchre be made
+sure until the third day, lest his disciples come by night, and steal
+him away, and say unto the people, He is risen from the dead: so the
+last error shall be worse than the first. Pilate said unto them, Ye
+have a watch: go your way, make it as sure as ye can. So they went,
+and made the sepulchre sure, sealing the stone, and setting a watch."
+
+Thus did the Lord make these Priests and Pharisees bear witness to
+Christ's resurrection. It was little likely that the Apostles would
+make any attempt to carry off the body, and still less likely that
+they could succeed in any such an attempt; but what was now done
+rendered it _impossible_; for there was no way of carrying the body
+out of the sepulchre but through the door, which was closed by a heavy
+stone, and was now watched by a guard of soldiers, who would not allow
+any one even to touch the stone, which could not be moved without
+making much noise. It was essential that there should never be any
+doubt as to the fact of Christ's having risen from the dead, and
+therefore His very enemies were made to furnish the strongest proofs
+of His resurrection. Thinking they had made the sepulchre sure, they
+went away to rest on the Sabbath. But
+
+    Vain the stone, the watch, the seal,
+    Christ has burst the gates of Hell;
+    Death in vain forbids His rise,
+    Christ hath opened Paradise.
+
+Jesus laid in the grave all through the Sabbath, from 6 o'clock on
+Friday evening to 6 o'clock on Saturday evening. The Sabbath was now
+past; the first day in the week, called by us Sunday, was begun. "And
+when the sabbath was past, Mary Magdalene, and Mary the mother of
+Joses, and Salome," who had not had time to make any preparations
+before the Sabbath, set out from their homes to go to the sepulchre;
+and they "had bought sweet spices, that they might come and anoint
+him." But while they were on their way, "behold, there was a great
+earthquake: for the angel of the Lord descended from heaven, and came
+and rolled back the stone from the door, and sat upon it. His
+countenance was like lightning, and his raiment white as snow: and for
+fear of him the keepers did shake, and became as dead men."
+
+The time and circumstances of Jesus's rising from the dead, are veiled
+in mystery. He had evidently left the sepulchre before the stone was
+rolled away. All that we know is, that Christ rose, and was the "first
+fruits of them that slept"; and He rose on the day when the first
+fruits of the harvest were presented in thankfulness to the Lord God
+Almightly. His resurrection secured ours; and, as a sign that it did
+so, "many bodies of the saints which slept arose out of the graves
+after his resurrection, and went into the city, and appeared unto
+many." The graves were opened when Jesus gave up His life on the
+cross: when He arose, the bodies which lay in them arose also,
+testifying to His triumph over death and the grave.
+
+Wonderful indeed were all the events which took place at this time! In
+their several accounts of what happened after our Saviour had risen,
+some of the Evangelists mention one thing, and some another; but as
+clever men, who have considered the subject, show us how all the
+events mentioned must have followed one another, we shall keep to
+their account.
+
+We have said that before the earthquake took place, Mary Magdalene and
+the other Mary, accompanied by Salome, who had joined them, set out to
+go to the sepulchre: knowing that it was closed by a great stone, they
+naturally, as they drew near, "at the rising of the sun, said among
+themselves, Who shall roll us away the stone from the door of the
+sepulchre?" Of the watch set there, they probably knew nothing. But on
+coming close, this difficulty was at an end, "for when they looked,
+they saw that the stone was rolled away: for it was very great." Very
+probably Mary Magdalene was the first who observed this fact, for St.
+John speaks especially of her, and says, "The first day of the week
+cometh Mary Magdalene early, when it was yet dark, unto the sepulchre,
+and seeth the stone taken away from the sepulchre."
+
+Here you must understand, that the Hebrew sepulchres had two
+divisions, or chambers. The inner division, or chamber, in which the
+body was laid, was separated from the outer division by a door,
+closed, as we have heard, by a large stone. The outer chamber, or
+porch, had an open door, or entrance.
+
+As soon as Mary Magdalene and her companions came near, they could
+see, through the open entrance of the outer chamber, that the door of
+the inner chamber was also open, and that the great stone, which they
+had seen placed there after Jesus was laid in the tomb, had been
+taken away: but they did not see either the stone itself or the angel
+sitting upon it, on the right-hand side of the door; as this could not
+be seen without going into the porch, or outer chamber. As soon, then,
+as Mary Magdalene saw, through the open entrance of the porch, that
+the stone was rolled away from the door of the inner chamber, or
+sepulchre, she, concluding that some persons, either friends or
+enemies, had opened it, and carried away the body of Jesus, "runneth,
+and cometh to Simon Peter, and to the other disciple whom Jesus loved,
+and saith unto them, They have taken away the Lord out of the
+sepulchre, and we know not where they have laid him."
+
+After Mary Magdalene had left them, the other Mary and Salome went
+into the outer division, and, "entering into the sepulchre" (that is,
+into the porch), "they saw a young man sitting on the right side,
+clothed in a long white garment; and they were affrighted. And the
+angel answered, and said unto the women, Fear not ye; be not
+affrighted; for I know that ye seek Jesus of Nazareth, which was
+crucified: He is not here: for he is risen, as he said. Come, see the
+place where the Lord lay; behold the place where they laid him."
+Having thus assured these women that the Lord was indeed risen from
+the dead, the angel bade them make the good tidings known to others,
+saying, "But go your way quickly, tell his disciples and Peter that he
+is risen from the dead, and that he goeth before you into Galilee:
+there shall ye see him, as he said unto you; lo, I have told you. And
+they departed quickly from the sepulchre, with fear, and fled; for
+they trembled and were amazed: neither said they anything to any man."
+
+These women were so confused and overpowered with surprise, fear, and
+joy, that they scarcely knew what to say or do: so they told no man
+what they had seen or heard as they went along, but "with great joy
+did run to bring his disciples word" of what the angel had said.
+
+It must have been a great comfort to Peter to hear that he had been
+particularly mentioned by name, as it showed that Jesus had not cast
+him off, but still looked upon him as a disciple, notwithstanding his
+sin in denying his Lord and Master.
+
+It seems that when the disciples saw their Lord condemned and
+crucified, they must have forgotten all that He had told them as to
+His rising again; and, instead of going early to the sepulchre on the
+third day, they appear to have remained at home, mourning and
+lamenting His death. Now, however, Mary Magdalene's tidings must have
+brought their Lord's words to remembrance. "Peter therefore went
+forth, and that other disciple (John), and came to the sepulchre. So
+they ran both together: and the other disciple did outrun Peter, and
+came first to the sepulchre. And he, stooping down and looking in, saw
+the linen clothes lying; yet went he not in." The clothes in which the
+body had been wrapped were there; but the body itself was gone. No
+angel was now to be seen, nor did the disciples know that one had been
+seen at all; for Mary Magdalene had left the sepulchre before her two
+companions went into the porch of the sepulchre.
+
+"Then cometh Simon Peter, following John, and went into the sepulchre,
+and seeth the linen clothes lie, and the napkin that was about his
+head, not lying with the linen clothes, but wrapped together in a
+place by itself." This circumstance was very important. If the body of
+Jesus had been _stolen away_, either by friends or enemies, they would
+have carried it away as it was, and not waited to unwind the linen
+clothes, and more especially not to have folded the napkin up and laid
+it in a separate place. The astonishment of Peter when he saw the
+burial clothes thus lying in order caused John also to go into the
+sepulchre: "and he saw and believed." "For as yet they knew not the
+Scripture, that he must rise again from the dead."
+
+
+
+
+Chapter XLV.--CHRIST APPEARS TO MARY MAGDALENE.
+
+
+The Apostles appear to have come to the sepulchre, without any idea
+that the Lord had risen from the dead. They had not understood rightly
+what the prophets had said of the death and rising again of the
+Messiah; nor had the words of the Lord, though He had told them
+plainly that He should die and rise again the third day, prepared them
+for what had happened.
+
+When John examined the tomb, he saw that the body of Jesus must, in
+some miraculous way, have slipped out of the linen clothes, leaving
+them lying in such perfect order: "he saw, and believed" that Jesus
+was indeed risen. "For as yet they knew not the Scripture, that he
+must rise again from the dead." Up to this time they had not rightly
+understood this Scripture; and John's faith now rested on what he had
+_seen_, not, as it should have done, upon the Word of God. Peter and
+John, having satisfied themselves that the body of Jesus was no longer
+in the sepulchre, "went away again unto their own home," before Mary
+Magdalene, who had followed them, reached the sepulchre for the second
+time: she arriving after they had left, would naturally be
+disappointed at not hearing their opinion, as to the disappearance of
+the body of Jesus. She was grieved that any one should have carried
+Him away; and this, added to the recollection of what she had
+witnessed in the sufferings and death of Jesus, so disturbed Mary,
+that she "stood without at the sepulchre weeping. And as she wept, she
+stooped down, and looked into the (inner) sepulchre, and seeth two
+angels in white sitting, the one at the head, and the other at the
+feet, where the body of Jesus had lain. And they say, Woman, why
+weepest thou? She saith unto them, Because they have taken away my
+Lord, and I know not where they have laid him." So little did Mary
+expect the Lord to rise again to life, that even the sight of angels
+sitting by His open tomb, did not convince her that the body had not
+been removed to another place. She was soon to know the truth; for
+"when she had thus said, she turned herself back, and saw Jesus
+standing." But it pleased the Lord to appear to her in such a form,
+that at first she knew not that it was Jesus. This was the first
+appearance of Jesus Christ after His resurrection; for, as St. Mark
+tells us, "Now when Jesus was risen early the first day of the week,
+he appeared first to Mary Magdalene, out of whom he had cast seven
+devils." "Jesus saith unto her, Woman, why weepest thou? whom seekest
+thou? She, supposing Him to be the gardener, saith unto him, Sir, if
+thou have borne him hence, tell me where thou hast laid him, and I
+will take him away. Jesus saith unto her, Mary." This one word, spoken
+in the tone she had been accustomed to hear, removed all doubts and
+fears: now she sees and knows that it is indeed Jesus restored to
+life, who stands by her. We can imagine with what surprise and joy
+"she turned herself" quickly towards her Lord, "and saith unto him,
+Rabboni; which is to say, Master." From what follows, we may suppose
+that in her exceeding gladness, Mary would have laid hold upon the
+Lord to detain Him; for "Jesus saith unto her, Touch me not; for I am
+not yet ascended to my Father: but go to my brethren, and say unto
+them, I ascend unto my Father, and your Father; and to my God, and
+your God."
+
+By these words, He seems to have meant that the time was not quite
+come for Him to ascend into heaven; and that Mary need not therefore
+hold Him, as if she was afraid of not seeing Him again; but, on the
+contrary, that she should at once go and remind His disciples of all
+that He had before told them, about His going to His Father, and not
+leaving them comfortless; because if He left them, He would send the
+Holy Ghost to teach and guide them. The message thus sent by Jesus,
+should remind us all, that the Lord God Almighty is indeed our God; a
+kind and loving Father to _all_ who believe in His beloved Son, so as
+to love and obey Him.
+
+Mary Magdalene set out immediately to tell "the disciples that she had
+seen the Lord, and that He had spoken these things unto her." On her
+way it seems that she fell in with the other Mary and Salome, who had
+fled from the sepulchre at the sight of the angel. The three women now
+went on together. "And as they went to tell his disciples, behold,
+Jesus met them, saying, All hail." "All hail" signified Welcome; it
+was a common mode of expressing pleasure at meeting. Mary and Salome,
+who had heard from Mary Magdalene that the Lord was indeed alive
+again, were neither astonished nor frightened at His appearance; but,
+filled with joy and love, they fell at His feet; "they came and held
+him by the feet, and worshipped him." "Then said Jesus unto them, Be
+not afraid; go tell my brethren that they go into Galilee, and there
+they shall see me." The action of holding His feet, showed fear that
+the Lord would at once disappear; but He bids them have no fears, for
+that, on the contrary, He would meet His disciples in Galilee. But
+before that, He appeared also to His Apostles.
+
+Whilst the women were on their way to tell the disciples all they had
+seen and heard, "behold some of the watch came into the city, and
+showed unto the Chief Priests all the things that were done." We have
+heard how, when the angel of the Lord descended, those who were
+guarding the sepulchre were so terrified, that they "became as dead
+men,"--unable to move, or know what to do. When they came to
+themselves, they would see that the sepulchre was empty; whilst they
+well knew that no human power could have removed the body. They went
+therefore, and told those who had set them to watch, how vain all
+their precautions had been. The Chief Priests immediately called the
+Council together: "and when they were assembled with the elders, and
+had taken counsel," or consulted amongst themselves what they had best
+do to prevent their countrymen from believing in the resurrection of
+Christ, "they gave large money unto the soldiers, saying, Say ye, His
+disciples came by night, and stole him away while we slept. So they
+took the money, and did as they were taught: and this saying is
+commonly reported among the Jews until this day."
+
+Great indeed was the wilful unbelief of the Jews, if they could for
+one moment believe such an absurd story, as the Priests and elders had
+bribed the soldiers to tell. Amongst the Romans, death was the
+punishment for any soldier who went to sleep whilst upon guard: yet,
+in spite of this, men were required to believe, that sixty soldiers,
+and their commander, were all so fast asleep, that the noise which
+must have been made by moving the stone, did not even awake one of
+them. Besides, if they had all been asleep, how could they have known
+that the disciples had been there?
+
+The Chief Priests and elders knew that this story was false; and we
+may be quite sure that Pilate and those in authority did not believe
+it, or the soldiers would not have escaped punishment: but the Romans
+did not care what the Jews believed on the subject: and the soldiers,
+being heathens, and therefore careless about speaking the truth, took
+the money offered by the Council, and in return told what they knew to
+be a lie. Even up to this day, the Jews, of whom there are many
+thousands scattered in different parts of the world, believe the story
+invented by the Chief Priests; and instead of acknowledging Jesus as
+the Messiah, still look for Christ's coming. It seems to us quite
+impossible that any one should disbelieve in Jesus Christ being the
+promised Messiah; but unhappily it is so. Let us pray to God that He
+will take from the Jews all blindness and hardness of heart, and bring
+them into the Christian Church.
+
+Now let us return in thought to the sepulchre, where, after the
+departure of Mary Magdalene, and of the other Mary and Salome, another
+party of women arrived. These were the women which came with Him from
+Galilee, and who, after seeing where the body of Jesus was laid, went
+away immediately to prepare spices and ointments, and then rested on
+the sabbath day. "Now upon the first day of the week, very early in
+the morning, they came unto the sepulchre, bringing the spices which
+they had prepared, and certain others," that is, some other women
+came, "with them." These women had had a longer way to come than Mary
+Magdalene and her companions, and therefore, although they set out as
+soon as the Sabbath was past, they did not reach the sepulchre until
+some time after them: although it was still early. "And they found the
+stone rolled away from the sepulchre." This circumstance would
+naturally cause them no surprise, as they would conclude that the
+disciples or others had reached the sepulchre before them, and were
+already engaged in the work of embalming the body, in which they were
+come to assist.
+
+But their surprise was to come; for "they entered in, and found not
+the body of the Lord Jesus. And it came to pass as they were much
+perplexed thereabout, behold, two men stood by them in shining
+garments: and as they were afraid, and bowed down their faces to the
+earth, they said unto them, Why seek ye the living among the dead? He
+is not here, but is risen: remember how he spake unto you when he was
+yet in Galilee, saying, The Son of man must be delivered into the
+hands of sinful men, and be crucified, and the third day rise again."
+The sudden appearance "of two men in shining garments," alarmed the
+women; who at once knew them to be angels. Then the angels reproved
+these women for the want of faith, which had made them expect to find
+amongst the dead, One whom they ought to have known must be alive, if
+they had remembered and believed what He Himself had formerly told
+them. When the women heard the words of the angels, they remembered
+the words of Jesus, "and returned from the sepulchre, and told all
+these things unto the eleven, and to all the rest." But the eleven had
+already heard these wonderful tidings from Mary Magdalene and Joanna,
+and Mary the mother of James, and other women that were with them,
+which told these things unto the Apostles, as they mourned and wept
+for the death of their Lord.
+
+
+
+
+Chapter XLVI.--JESUS APPEARS TO THE DISCIPLES.
+
+
+The testimony of so many different witnesses had not yet convinced the
+Apostles: when they had heard that "Jesus was alive, and had been seen
+of Mary Magdalene, they believed not. And when the other women came
+with their testimony," their words seemed to the Apostles as "idle
+tales, and they believed them not."
+
+Still all that they heard was not without some effect; for Peter was
+anxious to visit the sepulchre again: "Then arose Peter, and ran unto
+the sepulchre; and stooping down, he beheld the linen clothes laid by
+themselves." But he saw nothing more; "and he departed, wondering in
+himself at that which was come to pass." We learn from the Scriptures
+that Peter was the first of the Apostles who did see the Lord after
+His resurrection; but how and when this meeting took place, we are not
+told; and it is most likely that it took place now, whilst Peter was
+returning from his second visit to the sepulchre, "wondering in
+himself at that which was come to pass." What joy it must have been to
+Peter, to see that his Lord and Master was indeed alive, and to be
+able to receive forgiveness for the sin he had committed, in denying
+all knowledge of Him. What passed between our Lord and Peter on this
+occasion, is not written down in either of the Gospels; but we may be
+sure that Jesus spake kindly and lovingly to Peter. It is no wonder to
+find that ever afterwards, Peter devoted himself heartily to the
+service of God. After this interview with Peter, Jesus appeared to two
+of the disciples, who were not also Apostles: "he appeared in another
+form unto two of them, as they walked, and went into the country." To
+Peter, Jesus probably appeared in His own person, so as to be
+recognized at once: on the occasion of which we are now to speak, He
+concealed Himself under the form of a "stranger." St. Luke tells us,
+that two of the disciples went that same day, (the first day of the
+week,) to a village called Emmaus, which was from Jerusalem about
+three-score furlongs; that is, about seven miles and a half, for eight
+furlongs make a mile. And, very naturally, "they talked together of
+all these things which had happened. And it came to pass, that, while
+they communed together and reasoned, Jesus himself drew near, and went
+with them. But their eyes were holden, that they should not know him.
+And he said unto them, What manner of communications are these that
+ye have one with another, and are sad?" Jesus asked not such questions
+for His own information, but to enable Him to show the truth to the
+disciples, who were surprised that any person, even a stranger, should
+be ignorant of the wonderful events which had happened. "And one of
+them, whose name was Cleopas, answering said unto him, Art thou only a
+stranger in Jerusalem, and hast not known the things which are come to
+pass there in these days? And he said unto them, What things? And they
+said unto him, Concerning Jesus of Nazareth, which was a prophet
+mighty in deed and word before God and all the people: and how the
+Chief Priests and our rulers delivered him to be condemned to death,
+and have crucified him. But we trusted that it had been he which
+should have redeemed Israel: and beside all this, to-day is the third
+day since these things were done. Yea, and certain women of our
+company made us astonished, which were early at the sepulchre; and
+when they found not his body, they came, saying, that they had also
+seen a vision of angels, which said that he was alive. And certain of
+them which were with us went to the sepulchre, and found it even so as
+the women had said: but him they saw not." In this account of the
+matter, given by these two to a stranger, as they supposed, we see the
+state of doubt and perplexity in which all the disciples were: a
+little more faith would have set their minds at rest: but it is
+evident that though, whilst He lived they had believed Jesus to be the
+true Messiah, who should redeem Israel, His death and burial had so
+far shaken their belief, that they could not at once feel sure that He
+had risen from the dead, though they could not altogether reject that
+idea.
+
+When these two disciples had ended their account, they must have been
+somewhat surprised at being reproached for their unwillingness to
+believe all that their Prophets had spoken concerning the Messiah; for
+Jesus, still in His character of a stranger, "said unto them, O fools,
+and slow of heart to believe all that the prophets have spoken"! And
+then He reminded them, that the Scriptures had expressly said, that
+Christ must suffer death on earth, before He could enter into glory in
+heaven: saying, "Ought not Christ to have suffered these things, and
+to enter into his glory?" that is, ought not these very things which
+trouble you to have happened just as they have done, to fulfil the
+Scriptures, and to show that this was indeed the promised Messiah.
+
+When Jesus had shown the two disciples that want of faith alone caused
+their perplexity, He graciously went on, "and beginning at Moses and
+all the prophets, he expounded (or explained) unto them in all the
+Scriptures the things concerning himself. And they drew nigh unto the
+village, whither they went: and he made as though he would have gone
+further. But they constrained him, saying, Abide with us: for it is
+toward evening, and the day is far spent." No wonder these disciples,
+whose faith must have been strengthened by the explanations of their
+unknown companion, were unwilling so soon to part with one so learned
+in the Scriptures; and, as it was near evening, they urged Him to go
+in and abide with them for the night. At their earnest entreaty, "he
+went in to tarry with them." Emmaus, where our Lord now was, was a
+village about seven or eight miles to the west of Jerusalem; the
+dwelling-place, probably, of the two disciples whose guest He was.
+"And it came to pass, as he sat at meat with them, he took bread and
+blessed it, and brake, and gave to them." Jesus probably did what He
+had done at the last Passover Supper, when He appointed Bread and Wine
+to be taken and received, in "continual remembrance of the sacrifice
+of the death of Christ, and of the benefits which we receive thereby."
+
+At any rate, by this act, Jesus made Himself known to Cleopas and his
+companion: "their eyes were opened, and they knew him; and he
+vanished out of their sight. And they said one to another, Did not
+our heart burn within us, while he talked with us by the way, and
+while he opened to us the Scriptures?" They had felt great interest
+in the conversation and teaching of the stranger, and now they seem
+to feel that all he had said should have shown them that One Who thus
+taught could be no other than the Lord Himself. Their next thought
+was to tell these great and glad tidings to the rest of the
+disciples; and though it was drawing towards night, and they had
+already had a long walk, "they rose up the same hour, and returned to
+Jerusalem,"--setting us a good example not to let any personal
+inconvenience prevent us from doing anything that we feel it is our
+duty to do. When they reached Jerusalem, they "found the eleven
+gathered together, and them that were with them, saying, The Lord is
+risen indeed, and hath appeared to Simon." Peter had by this time
+related how the Lord had spoken to him, and his testimony had
+convinced his fellow disciples that their Lord had indeed risen from
+the dead. Cleopas and his companion now bore witness to the same
+fact, and "told what things were done in the way, and how he was
+known of them in breaking of bread." But some of the disciples do not
+seem to have been convinced even yet, for St. Mark says of these two,
+"they went and told it unto the residue, neither believed they them."
+
+"Then the same day at evening," (nearly 6 o'clock,) still being the
+first day of the week, "when the doors were shut where the disciples
+were assembled for fear of the Jews, came Jesus: as they thus spake,
+Jesus stood in the midst of them, and saith unto them, Peace be unto
+you." Notwithstanding all that had already past, it seems that the
+greater part, at least, of the disciples could not believe that this
+was really and truly the Lord, in the same body as He had borne before
+His death: "they were terrified and affrighted, and supposed that they
+had seen a spirit. And he said unto them, Why are ye troubled? and why
+do thoughts arise in your hearts? Behold my hands and my feet, that it
+is I myself: handle me, and see; for a spirit hath not flesh and
+bones, as ye see me have. And when he had thus spoken, he shewed them
+his hands and his feet, and his side. Then were the disciples glad
+when they saw the Lord."
+
+Doubts, however, still lingered in the minds of some, and these our
+Lord graciously condescended to remove; for "while they yet believed
+not for joy, and wondered, he said unto them, Have ye here any meat?
+And they gave him a piece of a broiled fish, and an honeycomb. And he
+took it, and did eat before them. Then said Jesus to them again, Peace
+be unto you: as my Father hath sent me, even so I send you. And when
+he had said this, he breathed on them, and saith unto them, Receive ye
+the Holy Ghost: whosesoever sins ye remit, they are remitted unto
+them; and whosesoever sins ye retain, they are retained."
+
+"Remit" here means _forgive_; sins remitted are sins forgiven. To
+"retain" means just the contrary--not forgiven sins; "retained" means
+sins that are not forgiven, of which the guilt still rests upon those
+who have committed them. Jesus did not, of course, mean that His
+Apostles, or any human being, had power to forgive or remit the
+smallest sin committed against God; none can forgive sin, but God
+only. But our Lord meant, that when, by the teaching of the Apostles,
+poor sinners should be brought to believe the Gospel and repent, they,
+the Apostles, might safely declare unto them the blessed truth, that
+their sins are forgiven, and done away with, for the sake of all that
+Jesus Christ has done for us.
+
+But in the same way, the Apostles must warn all who will not believe
+and repent, that their sins cannot be forgiven; but that their guilt
+remains, and must hereafter meet with due punishment.
+
+
+
+
+Chapter XLVII.--UNBELIEF OF THOMAS.
+
+
+"But Thomas, one of the twelve, called Didymus, was not with them when
+Jesus came." As soon as they met again, "the other disciples therefore
+said unto him, We have seen the Lord." Thomas, however, was so
+convinced that it was impossible for Jesus to appear again in His own
+body, that he declared that he would not believe, unless he actually
+_saw_ that it was the very same body which had been crucified:
+therefore, "he said unto them, Except I shall see in his hands the
+print of the nails, and put my finger into the print," or hole made by
+"the nails, and thrust my hand into" the wound made by the spear in
+"his side, I will not believe."
+
+This want of faith was wrong: Thomas knew that the other Apostles
+would not say anything that they did not believe to be true; and it
+was impossible that all the ten, should have merely _fancied_ that
+they had seen and talked with their beloved Lord and Master.
+
+Thomas was now left for one whole week in his unbelief; and a good
+many of the disciples, who had not themselves seen Jesus, took his
+view of the matter: though the ten Apostles, and a great number of the
+disciples, were convinced that Christ was indeed risen.
+
+"And after eight days again," that is, on the first day of the next
+week, "the disciples were within, and Thomas with them: then came
+Jesus, the doors being shut," so that He could not possibly have come
+into the room that way, "and stood in the midst, and said, Peace be
+unto you."
+
+The disciples were probably at supper, for St. Mark says, "he appeared
+unto the eleven as they sat at meat, and upbraided them with their
+unbelief and hardness of heart, because they believed not them which
+had seen him after he was risen." To "upbraid" means to reproach: all
+had deserved reproach for their slowness and unwillingness to believe
+the testimony of others, but to Thomas such upbraiding was principally
+addressed: but whilst he reproved, Jesus also showed mercy: for "then
+saith He to Thomas, Reach hither thy finger, and behold my hands: and
+reach hither thy hand, and thrust it into my side: and be not
+faithless, but believing." Thomas had now received the proofs which he
+had demanded; he saw and was convinced that Jesus had indeed,
+according to the Scriptures, risen in his own human body from the
+grave. "And Thomas answered and said unto him, My Lord and my God.
+Jesus saith unto him, Thomas, because thou hast seen me, thou hast
+believed: blessed are they, that have not seen, and yet have
+believed." These are comfortable words for all Christians who believe
+without seeing: and we may indeed thank God for the unwillingness of
+this Apostle to believe, as it afforded a still further testimony to
+the reality of the Resurrection.
+
+It seems that the next appearance of Jesus Christ was to a large
+number of His disciples at once. We read, "Then the eleven disciples
+went away into Galilee, into a mountain where Jesus had appointed
+them." Here many other disciples must have joined them; for another
+part of Scripture tells us, that "he was seen of above five hundred
+brethren at once." "And when they saw him, they worshipped him; but
+some doubted." It appears probable that at first, Jesus showed Himself
+at a great distance, so that some could still hardly believe that He
+was the Lord. "But Jesus came and spake unto them." We may imagine how
+all doubts were removed at once, and with what joyful gladness the
+disciples acknowledged Him now, as the long-expected Messiah. "After
+these things, Jesus showed himself again to the disciples at the sea
+of Tiberias." It seems that the Apostles had so little idea of the
+nature of the work they were from henceforth to do, that they had
+returned to their usual occupation of fishermen. "There were together
+Simon Peter, and Thomas called Didymus, and Nathanael of Cana in
+Galilee, and the sons of Zebedee, and two other of his disciples.
+Simon Peter saith unto them, I go a fishing. They say unto him, We
+also go with thee. They went forth, and entered into a ship
+immediately; and that night they caught nothing. But when the morning
+was now come, Jesus stood on the shore; but the disciples knew not
+that it was Jesus. Then Jesus saith unto them, Children, have ye any
+meat?" meaning, have ye now taken any fish. To this question, put, as
+they supposed, by a man, the disciples "answered him, No. And he said
+unto them, Cast the net on the right side of the ship, and ye shall
+find." It seems probable that the disciples now began to have some
+suspicions as to the true nature of Him, who gave them this direction,
+since no mere man could have foretold the result of their casting the
+net in one particular spot. "They cast, therefore, and now they were
+not able to draw it, for the multitude of fishes." This completely
+convinced the disciples; "therefore, that disciple whom Jesus loved,
+saith unto Peter, It is the Lord. Now, when Simon Peter heard that it
+was the Lord, he girt his fisher's coat unto him, (for he was naked,)
+and did cast himself into the sea," eager to swim quickly to the land
+on which his beloved Master stood. The word "naked," in this place,
+only means that Peter had not his outer garments on--only the inner
+one he wore whilst fishing; and this he girt on, bound close round
+him, that it might be no hindrance whilst he swam. "And the other
+disciples came in a little ship (or boat), for they were not far from
+land, but as it were two hundred cubits (about 120 yards), dragging
+the net with fishes. As soon then as they were come to land, they saw
+a fire of coals there, and fish laid thereon, and bread. Jesus saith
+unto them, Bring of the fish which ye have now caught. Simon Peter
+went up (to help), and drew the net to land full of great fishes, an
+hundred and fifty and three: and for all there were so many, yet was
+not the net broken. Jesus saith unto them, Come and dine." The word
+here translated _dine_, means rather breakfast, the first meal of the
+day, for it was now early morning.
+
+"And none of the disciples durst ask him, Who art thou? knowing that
+it was the Lord. Jesus then cometh, and taketh bread, and giveth them,
+and fish likewise."
+
+St. John, in his account of this meeting of Jesus and His disciples at
+the sea of Tiberias, says, "This is now the third time that Jesus
+showed himself to his disciples, after that he was risen from the
+dead." It is the third appearance mentioned by St. John; and it was
+the third time that Jesus had appeared to the Apostles, when all or
+most of them were together; and this is probably what St. John meant.
+The first of these appearances, was to the ten on the day of His
+Resurrection, when Thomas was not with them; the second took place on
+the first day of the next week, when all the eleven were assembled;
+and the third, was the one of which we have just been speaking at the
+sea of Tiberias. Of Jesus appearing to Mary Magdalene and the other
+women, to Peter alone, to the two disciples on their way to Emmaus,
+and to "above five hundred brethren at once," John makes no mention.
+St. Paul, in his Epistle to the Corinthians, speaking of the appearing
+of Jesus after the Resurrection, says, "He was seen of Cephas, then of
+the twelve: after that, he was seen of above five hundred brethren at
+once: after that, he was seen of James, then of all the Apostles." Now
+none of the Gospels gives an account of any special appearance to
+James: we may therefore conclude that we are not told of every
+appearance vouchsafed to His disciples, during the time that Jesus
+remained on earth after His Resurrection; though enough are related,
+to prove the reality of that blessed fact.
+
+We may remark, that "Cephas" is a Greek word, meaning the same as
+Peter, that is, a rock, or stone; and that as St. Paul was writing to
+the inhabitants of a city of Greece, he called Simon Peter by his
+Greek name: by "the twelve," the body of the Apostles is meant, though
+at that time there were, in fact, only eleven of them.
+
+When the Apostles had eaten their meal of fish and bread, to which
+they had been invited by the Lord, a remarkable conversation took
+place. We read, "So when they had dined, Jesus saith to Simon Peter,
+Simon, son of Jonas, lovest thou me more than these?"--that is, dost
+thou love me more than these other of my disciples love me? You will
+remember how before the Crucifixion, Peter, in his self-confidence,
+declared, that though all the other disciples should forsake Jesus, he
+never would, but would die for Him if necessary: but his grievous fall
+had shown him his own weakness; and now, so far from boasting of his
+greater love, he humbly replied, "Yea, Lord; thou knowest that I love
+thee. He saith unto him, Feed my lambs." By lambs and sheep, our
+Saviour meant all his people, young and old: all, who should believe
+in Him, and so belong to His Church, or flock, as it is often called.
+
+This mode of speaking of the people of God, as of a Flock, consisting
+of sheep and lambs, is very common throughout the Scripture. David
+pleading for his people, who were suffering from pestilence in
+consequence of his sin in numbering them, says, "But these sheep, what
+have they done?" The same idea is often repeated in the Psalms, and in
+the Prophets; and in our Liturgy, or Church Service, we confess that
+we "have erred and strayed like lost sheep."
+
+Peter would well understand this figurative manner of speaking. The
+question was repeated: "Jesus saith to him again the second time,
+Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord;
+thou knowest that I love thee. He saith unto him, Feed my sheep. He
+saith unto him the third time, Simon, son of Jonas, lovest thou me?
+Peter was grieved because he said unto him the third time, Lovest thou
+me? And he said unto him, Lord, thou knowest all things; thou knowest
+that I love thee. Jesus saith unto him, Feed my sheep." Three times
+had Peter denied his Lord; three times now had he been asked, Lovest
+thou me? Well might he be grieved at the remembrance of that sin,
+which could have cast a doubt upon the love he bore his divine Master:
+deeply did he feel the rebuke which he had deserved. Humbly, without
+making any professions, did he appeal to Him, who knows all hearts, to
+judge whether he loved Him. Peter's love for Jesus was both strong and
+sincere, and his whole future life bore witness to its strength and
+sincerity, until he did indeed lay down his life for his Master's
+sake. Let us take Peter for our example, and try, by every action of
+our lives, to show that we do love and wish to please our God and
+Saviour.
+
+After this Jesus said to Peter, "Verily, verily, I say unto thee, When
+thou wast young, thou girdedst thyself, and walkedst whither thou
+wouldest: but when thou shalt be old, thou shalt stretch forth thy
+hands, and another shall gird thee, and carry thee whither thou
+wouldest not. This spake he, signifying by what death he should
+glorify God. And when he had spoken this, he saith unto him, Follow
+me." About thirty years after this time, in the reign of the Emperor
+Nero, Peter was crucified at Rome by the heathens, because he tried to
+make them Christians; he stretched out his arms on the cross, and
+another bound him and carried him to execution. Faithfully did Peter
+obey his Master's command, "Follow me"; for he went about teaching
+after His example, until He died by the same death. But in his death,
+Peter gave a further proof of humility; for considering himself
+unworthy even to die in the same way as Jesus had done, he begged to
+be crucified with his head downwards; and this request was granted.
+Death for the sake of our religion is called martyrdom, and those who
+so suffer, are martyrs.
+
+
+
+
+Chapter XLVIII.--JESUS TAKEN INTO HEAVEN.
+
+
+We are not told that Peter made any remark upon what Jesus told him,
+"signifying by what death he should glorify God:" we only read, "Then
+Peter, turning about, seeth the disciple whom Jesus loved, following;
+which also leaned on his breast at supper, and said, Lord, which is he
+that betrayeth thee?" This you will remember was John, one of the sons
+of Zebedee; the same John who alone gives us any account of what
+passed on this occasion. "Peter, seeing him, saith to Jesus, Lord, and
+what shall this man do?" Jesus, instead of satisfying Peter's
+curiosity, gave him an answer, which should teach us all, that we must
+not seek curiously to know things hidden from us; and that the great
+point is, for every man to follow Christ by faith and practice, and
+not to concern himself too much about others; any further than by
+setting a good example, and using what influence he may have over
+others, for a good purpose.
+
+In answer to Peter's question, "Jesus saith unto him, If I will that
+he tarry till I come, what is that to thee? Follow thou me. Then went
+this saying abroad among the brethren, that that disciple should not
+die," but should _tarry_, or remain alive upon earth, until the
+Saviour should come again to judge the world. There was no ground for
+the disciples to form such a mistaken notion; for as St. John truly
+says, "yet Jesus said not unto him, He shall not die; but, if I will
+that he tarry till I come, what is that to thee?"
+
+Jesus then appeared again to His Apostles at Jerusalem, and gave them
+His last directions as to their conduct, when He should have left them
+to return to His Father in heaven. "Being assembled together with
+them, (he) commanded them that they should not depart from Jerusalem,
+but wait for the promise of the Father, which, saith he, ye have heard
+of me. For John truly baptized with water; but ye shall be baptized
+with the Holy Ghost, not many days hence." In these words, Jesus
+reminded the disciples of His frequent promises to send upon them the
+Holy Spirit, the Comforter, to be their guide; and He bade them wait
+in Jerusalem, until this promise should be fulfilled. "And he said
+unto them, These are the words which I spake unto you, while I was yet
+with you, that all things must be fulfilled, which were written in
+the law of Moses, and in the Prophets, and in the Psalms, concerning
+me. Then opened he their understanding, that they might understand the
+Scriptures," and see how exactly His death and resurrection had
+accomplished everything prophesied of the Messiah. "And (he) said unto
+them, Thus it is written, and thus it behoved Christ to suffer, and to
+rise from the dead the third day: and that repentance and remission of
+sins should be preached in his name among all nations, beginning at
+Jerusalem. And ye are witnesses of these things. And, behold, I send
+the promise of my Father upon you: but tarry ye in the city of
+Jerusalem, until ye be endued with power from on high."
+
+Such were our Lord's last directions to the Apostles whom He was about
+to leave; and either immediately after this conversation, or a few
+days later, "he led them out as far as to Bethany," where He purposed
+to take His final leave of them on earth. The Bethany here meant, was
+not the actual village of that name, which was about two miles from
+Jerusalem, but a part of Mount Olivet, or the Mount of Olives, nearer
+to the city. The Mount Olivet began about 5 furlongs (little more than
+half a mile) from Jerusalem: the first tract or part of the Mount was
+called Bethphage, and in this tract was the village bearing that name:
+another portion of the Mount went by the name of Bethany, and in that
+tract was the village of Bethany. Jesus led his Apostles to the spot
+where the tract of Bethany joined that of Bethphage. "When they
+therefore were come together, they asked of him, saying, Lord, wilt
+thou at this time restore again the kingdom to Israel?"
+
+The Apostles had not yet a clear idea of the spiritual nature of
+Christ's kingdom, nor of the time which was to elapse, before it
+should be established upon earth; and they seem even to have thought
+that now, when by His rising from the dead He had proved Himself to be
+the Messiah, the King of the Jews, He would at once restore them to
+their former state of prosperity, and make Judaea again an independent
+kingdom. Jesus reproved them for asking such a question, and "said
+unto them, It is not for you to know the times or the seasons, which
+the Father hath put in his own hand." There are, indeed, many things
+said of future blessings in store for the Children of Israel; but
+_how_ or _when_ God will give them, is one of the secret things, which
+are at present hidden from us. After reproving His disciples for undue
+curiosity as to future events, Jesus calls their attention back to
+matters more nearly concerning themselves; namely, to the work which
+they were now to do, in bearing witness of all that He had done, and
+in teaching men everywhere the blessed truths of the Gospel; and for
+this important and arduous task, Jesus again promises them that divine
+help, without which man can do nothing good. Therefore, he said unto
+them, "But ye shall receive power, after that the Holy Ghost is come
+upon you; and ye shall be witnesses unto me, both in Jerusalem, and in
+all Judaea, and in Samaria, and unto the uttermost part of the earth."
+
+"And he said unto them, All power is given unto me in heaven and in
+earth. Go ye, therefore, and teach all nations, baptizing them in the
+name of the Father, and of the Son, and of the Holy Ghost; teaching
+them to observe all things whatsoever I have commanded you. Go ye into
+all the world, and preach the Gospel to every creature. He that
+believeth and is baptized shall be saved; but he that believeth not
+shall be damned. And these signs shall follow them that believe: In my
+name shall they cast out devils; they shall speak with new tongues;
+they shall take up serpents; and if they drink any deadly thing, it
+shall not hurt them; they shall lay hands on the sick, and they shall
+recover. And, lo, I am with you alway, even unto the end of the
+world."
+
+By being baptized, those who heard the Gospel preached, showed their
+faith in Christ, and their determination to follow His precepts and
+commands: and by Baptism, God gave them grace and strength to do so.
+By Baptism, we are now received into Christ's Church--we become
+Christians. In the time of the Apostles, of course, the grown-up
+people were baptized: when they had heard the Gospel preached, and
+believed that Jesus Christ came into the world to save sinners, they
+would repent of all their sins, and try to serve and obey Him; and
+then they would be baptized in the name of the Father, and of the Son,
+and of the Holy Ghost; to show that they _did_ mean to dedicate, or
+give themselves up, to the service of God: and He, in return, would
+pour out upon them His Holy Spirit, to enable them to do so.
+
+But God, who is a merciful Father, does not require His creatures to
+wait for the blessings of Baptism, until they are old enough to
+understand and value them; and therefore amongst Christian nations,
+Infants are baptized long before they can either believe or repent,
+and so they become the children of God--lambs of His flock; and
+receive His blessing before they have sense to know anything about it.
+When they are old enough, they must learn to know what great blessings
+were given to them by Baptism, and what solemn promises were made for
+them--promises which they are bound to keep, if they would partake of
+the benefits, and live with Jesus hereafter in heaven. In our own
+strength, no one can keep these promises entirely; but we must
+continually _strive hard_ to do so, and above all pray without
+ceasing, that we may be strengthened to do it.
+
+After Jesus had given His Apostles commands to preach the Gospel to
+every creature, and to baptize all who were willing, He told them, as
+we have read, that they should have power to work miracles, in order
+to prove to all men that they really were the chosen messengers of
+God, giving His messages to His people: for if they were able to cast
+devils out of the bodies of men, to heal the sick, to speak languages
+which they had never learned, and to take up venomous serpents, or
+drink poison without suffering any harm, it would be quite plain that
+God was with them; since only by His special grace could a man do any
+of these things.
+
+"And when he had spoken these things, he lifted up his hands, and
+blessed them. And it came to pass while he blessed them, he was parted
+from them, and a cloud received him out of their sight, and (he was)
+carried up into heaven." "So then, after the Lord had spoken unto
+them, he was received up into heaven, and sat on the right hand of
+God."
+
+"And while they looked stedfastly toward heaven, as he went up, behold
+two men stood by them in white apparel; which also said, Ye men of
+Galilee, why stand ye gazing up into heaven? This same Jesus, which is
+taken up from you into heaven, shall so come in like manner as ye have
+seen him go into heaven."
+
+From the question asked by these angels, it would seem that even now
+the Apostles could hardly believe that their beloved Lord was gone
+from their sight for ever, upon the earth. They are therefore
+reminded, that their "gazing up" is useless; but that a day shall come
+when He shall return to earth: but then it will be as a judge, to pass
+sentence of happiness or misery upon every living creature. We know
+not how soon that awful day may come; let us therefore watch and pray,
+that we may find mercy before our judge--the Saviour of all who so
+believe in Him, as to love Him and keep His commandments.
+
+The words of the angels recalled the disciples' minds to earth, and to
+the work which their Master had left them to do. "And they worshipped
+him, and returned to Jerusalem, from the mount called Olivet, with
+great joy. And were continually in the temple, praising and blessing
+God."
+
+"And they went forth, and preached everywhere, the Lord working with
+them, and confirming the word with signs following." Not immediately,
+however; but in these words St. Mark, as it were, sums up the future
+history of the Apostles; stating how they at once set to work to
+fulfil the commandments given to them by Jesus Christ.
+
+Here, then, the History of our Lord and Saviour Jesus Christ must end;
+and we cannot do better than close it with the words of St. John
+himself, speaking of our Lord's miracles: "And many other signs truly
+did Jesus in the presence of his disciples, which are not written in
+this book: but these are written that ye might believe that Jesus is
+the Christ, the Son of God; and that believing, ye might have life
+through his name."
+
+St. John ends his account of His Master's life and death with the
+following words: "This is the disciple which testifieth of these
+things, and wrote these things: and we know that his testimony is
+true. And there are also many other things which Jesus did, the which,
+if they should be written every one, I suppose that even the world
+itself could not contain the books that should be written. Amen."
+
+
+
+
+PART II.
+
+
+
+
+Chapter I.--THE GIFT OF THE HOLY GHOST.
+
+
+After the Four Gospels, there is in the New Testament a book called
+"The Acts of the Apostles," which gives us an account of the principal
+acts, or doings, of some of the Apostles, after the Lord was taken
+from them. This Book of Acts was written by St. Luke, who also wrote
+one of the Four Gospels; and it is the only Scriptural account we have
+of what the Apostles said and did, though we gather a few more
+particulars from the Epistles, or letters written by the Apostles
+themselves, to the brethren in different places.
+
+The Book of Acts furnishes us with much that has been said of the
+Ascension, or "_going up into heaven_," of Jesus Christ. We have
+already heard that the Apostles returned to Jerusalem with "joy,"
+which might seem strange when one they so dearly loved had just been
+taken from them. But they had indeed cause for joy: they had seen
+their Lord suffer and die, to purchase pardon for sinners; they had
+seen Him come to life again, thus showing that He had indeed made a
+sufficient atonement for all: and now they had beheld Him received up
+into heaven, proving that, for His sake, all His true disciples might
+follow Him: "where I am, there shall ye be also." Great therefore was
+their joy, and they showed it in the most fitting manner, by being
+"continually in the temple, praising and blessing God."
+
+The first thing we have an account of after their return from Mount
+Olivet to Jerusalem is, that, "when they were come in, they went up
+into an upper room, where abode both Peter, and James, and John, and
+Andrew, Philip, and Thomas, Bartholomew (called also Nathanael), and
+Matthew, James the son of Alphaeus (known to us as the Less), and Simon
+Zelotes, and Judas (or Jude) the brother of James." The word "Zelotes"
+means full of zeal, or eagerness; and this Simon was probably so
+called, because he was eager in doing the work of God. St. Matthew
+speaks of him as "Simon the Canaanite"; and it is supposed that he
+was a native of the city of Cana, in Galilee. Here we find the eleven
+Apostles all together: and they "continued with one accord in prayer
+and supplication, with the women, and with Mary the mother of Jesus,
+and with his brethren": waiting for the promised outpouring of the
+Holy Spirit.
+
+During this time, Peter proposed, that from amongst the disciples who
+had accompanied them all the time that the Lord Jesus went in and out
+among them, they should choose one to take the place of Judas
+Iscariot, and be with them a witness of the Resurrection of Christ;
+thus making the number of the Apostles twelve, as it had been at
+first, by the Lord's appointment. Peter's suggestion was at once
+followed. "And they appointed two, Joseph called Barsabas, who was
+surnamed Justus, and Matthias," both of whom appeared to be in every
+way fit for the office they were to fill; and then, not trusting in
+their own judgment, "they prayed, and said, Thou, Lord, which knowest
+the hearts of all men, shew whether of these two thou hast chosen,
+that he may take part of this ministry and apostleship, from which
+Judas by transgression fell, that he might go to his own place. And
+they gave forth their lots; and the lot fell upon Matthias; and he was
+numbered with the eleven apostles."
+
+The mode of deciding doubtful matters by lot had been appointed by the
+Law of Moses; and was, at the time we are speaking of, a solemn way of
+seeking the Will of God, who directed the lot as He saw fit.
+
+Matthias, now chosen to be an Apostle, was probably one of the
+seventy, whom our Lord during His life sent out by twos to teach the
+people, and work miracles, in order to prepare the way for Him. It is
+believed that Matthias first went about teaching in Judaea, and that he
+afterwards travelled eastward, where he met with cruel treatment from
+the barbarous nations of Asia. With great labour and suffering, he did
+convert many of the heathens to Christianity; but at last he was put
+to death for the sake of Jesus. But these things did not, of course,
+happen until many years after Matthias was chosen to fill up the
+number of the Apostles.
+
+Jesus had remained on earth for forty days from the day of His
+resurrection; and during that time He showed himself at different
+times to His disciples. The day on which He rose from the grave we
+call "Easter Day," from an old word, meaning "to rise." The Apostles
+kept a feast every year afterwards on that day, in memory of this
+glorious event; and our Church teaches us also to observe Easter as a
+season of especial joy.
+
+In consequence of Christ having risen on the First Day of the week,
+the disciples, and all Christians since their time, have observed that
+day as a day of holy rest, and called it the Lord's Day: this is
+Sunday, which amongst us is dedicated to the special service of God,
+instead of the Seventh Day, or Jews' Sabbath, our Saturday.
+
+Forty days after Easter Day, Jesus went up, or "ascended," into
+heaven; and our Church keeps that day holy, and calls it "The
+Ascension Day," because "ascension" means going up.
+
+For ten days after the Ascension, the disciples, who had seen their
+Lord ascend, remained quietly at Jerusalem, praising God for all that
+had been done, and praying continually both in private and in public.
+Another great feast of the Jews was now drawing near: this feast is
+spoken of under different names in the Old Testament, and we must now
+say something about it.
+
+In the Law of Moses, the Jews were, as has already been said,
+commanded to offer up a sheaf of corn on the day after the Sabbath
+which followed the Feast of the Passover; that is, on the first day of
+the week, after the Passover week. This sheaf was offered up as a
+thank-offering at the beginning of harvest, for they began to cut the
+barley (the first corn crop) immediately after the Passover.
+
+Seven weeks after this beginning of harvest, the Jews were to keep one
+of the three great feasts, ordained by the Mosaical, or Levitical Law.
+This great feast was called "The Feast of Weeks," because it was
+observed seven weeks after that of the Passover: seven weeks were
+called "a week of weeks," because seven days make a week, and there
+were seven times seven days in the Feast of Weeks. It was also called
+"The Day of First Fruits," because it was then the time to begin to
+gather in the other crops and productions of the ground; and in
+thankfulness for all these fruits of the earth, a new meat offering
+was offered unto the Lord.
+
+The Jewish Rabbis also called this great feast, "The Day of the Giving
+of the Law," because the Law was given by God to Moses on Mount Sinai,
+fifty days after the Children of Israel ate the first Passover in
+Egypt; and this feast, as we have said, was kept on the fiftieth day
+after the Feast of the Passover. In the New Testament this feast day
+is called "The Day of Pentecost": because in Greek, "Pentecost" means
+fiftieth, and as we have said, the Jews were to number fifty days from
+the morrow after the Passover Sabbath, and then to keep this great
+feast.
+
+As Jesus rose on the morrow after the Passover Sabbath, our Easter Day
+(or Easter Sunday), the fiftieth day, would again be on the first day
+of the week, Sunday with us: seven weeks or fifty days from the
+blessed day on which our Lord rose from the grave, and ten days after
+His Ascension.
+
+This Day of Pentecost, distinguished already as a day of rejoicing and
+thanksgiving for many blessings, temporal and spiritual, and called
+"The Feast of Weeks," "of First Fruits," and of "The Giving of the
+Law," was now chosen by God as the day on which the promised gift of
+the Holy Spirit was to be poured out upon the Apostles, to their great
+spiritual benefit, as well as to that of all who were to look to their
+teaching, for the knowledge of what Jesus Christ has done for sinners.
+
+We read in the Book of Acts, "And when the day of Pentecost was fully
+come, they were all with one accord in one place. And suddenly there
+came a sound from heaven as of a rushing mighty wind, and it filled
+all the house where they were sitting. And there appeared unto them
+cloven tongues like as of fire, and it sat upon each of them." Fire
+was looked upon by the Jews as a sign of the presence of God. And
+those upon whom these tongues of fire descended, were at once "filled
+with the Holy Ghost": a visible and miraculous sign immediately
+followed, for they "began to speak with other tongues," that is, in
+strange and foreign languages, which they had never learnt, "as the
+Spirit gave them utterance."
+
+Thus were accomplished the promises of Jesus, to send the Comforter
+upon His Apostles, and that they should be baptized with the Holy
+Ghost.
+
+The power of speaking strange languages was a most valuable gift,
+enabling the Apostles to obey the command "to teach all nations,"
+which they could not have done had they not been able to make
+themselves understood by all men.
+
+One miracle had, as a punishment, confounded the language of men, so
+that they ceased to have intercourse with each other: now another
+miracle mercifully removed this barrier, so that all nations might
+hear from the Apostles the glad tidings of salvation--the Gospel of
+our Lord Jesus Christ.
+
+At the time when the Holy Ghost descended so miraculously upon the
+Apostles, "there were dwelling at Jerusalem, Jews, devout men, out of
+every nation under heaven." By "devout men," is meant worshippers of
+the one true God: these were mostly Jews, either from having been born
+so, or from having turned from idolatry to follow the religion of the
+Jews. These Jews were scattered over the face of the world; and
+wherever they went, they endeavoured to make proselytes: the Feast of
+the Passover would naturally bring numbers of them to Jerusalem, to
+add to those who dwelt in the city. "Now when this," that had happened
+to the Apostles, "was noised abroad, the multitude came together, and
+were confounded (or astonished beyond measure), because that every man
+heard them speak in his own language. And they were all amazed, and
+marvelled, saying one to another, Behold, are not all these which
+speak Galileans? And how hear we every man in our own tongue, wherein
+we were born? Parthians, and Medes, and Elamites, (or Persians), and
+the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus,
+and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya
+about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and
+Arabians, we do hear them speak in our tongues the wonderful works of
+God."
+
+Most of the countries here mentioned are parts of what we call Asia:
+but in the New Testament, when Asia is spoken of, it seems to mean
+only the parts about Lydia; that part of Asia, in short, known to us
+as Asia Minor, which borders on the Archipelago, or AEgean Sea. Libya,
+as well as Egypt, was a part of Africa. One of the kings of Egypt,
+Ptolemy Lagus, the father of that Ptolemy who employed seventy-two
+learned men to translate the Hebrew Scriptures into Greek, did place a
+good many captive Jews in Cyrene, and other parts of Libya. The
+descendants of these people, and the proselytes they had made, were
+amongst the number of Jews gathered together to the city of Jerusalem
+at this time.
+
+
+
+
+Chapter II.--THE LAME MAN HEALED BY PETER AND JOHN.
+
+
+When the multitude of Jews from all parts of the earth, heard twelve
+poor ignorant men of Galilee, able to speak easily in many different
+languages, which they had most probably never even heard spoken
+before, "they were all amazed, and were in doubt, saying one to
+another, What meaneth this?" The great truths of the Gospel thus
+proclaimed, must indeed have startled them, for they could not but
+perceive that God was with these men in a very remarkable manner. Some
+of them, unwilling to believe the words spoken by the Apostles, tried
+to make out that they had been drinking so much wine, that they did
+not know what they were talking about, and ought not, therefore, to be
+listened to. "Others mocking said, These men are full of new
+wine,"--as if being drunk, could make any man speak a real language,
+of which, in his sober moments, he knew nothing.
+
+It was of the greatest importance that all men should clearly
+understand that the Apostles were really and truly the messengers of
+God, and that the Holy Spirit had been wonderfully given to them, to
+enable them to teach all nations: and therefore, when the accusation
+of being drunk was brought against them, they stood up, and Peter, no
+longer timid and fearful as to what man might do to him, lifted up his
+voice, and spake boldly to the assembled multitude. It is most
+probable that all this took place in some part of the temple.
+
+Peter began by declaring to the people, that he and his fellows were
+not drunk, reminding them that it was only the third hour of the day.
+The third hour, nine o'clock in the morning with us, was the time
+appointed for service in the temple, and the pious and devout Jews did
+not eat nor drink _anything_ before they attended it. Then Peter told
+his hearers, that what they had now seen, was only the fulfilment of
+the prophecies, that the Lord would pour out His Spirit upon all
+flesh. Then he went on, and spake to them of many solemn things, and
+of the death and resurrection of Jesus of Nazareth; and how David,
+whom all the Jews acknowledged to be a prophet, had declared
+beforehand those things which had happened unto Jesus. Peter also told
+the people, that "this Jesus, being by the right hand of God exalted"
+into heaven, "and having received of the Father the promise of the
+Holy Ghost, he hath shed forth this, which ye now see and hear": and
+he ended his discourse with these plain and fearless words, "Therefore
+let all the house of Israel know assuredly, that God hath made that
+same Jesus, whom ye have crucified, both Lord and Christ."
+
+These words seem to have had a great effect on the people, for "when
+they heard this, they were pricked in their heart," that is, their
+consciences told them that they had greatly sinned in putting Jesus to
+death; and now, feeling their need of help and guidance, they "said
+unto Peter and to the rest of the Apostles, Men and brethren, what
+shall we do?" The answer was ready: "Then Peter said unto them,
+Repent, and be baptized every one of you in the name of Jesus Christ
+for the remission of sins, and ye shall receive the gift of the Holy
+Ghost. For the promise is unto you and to your children, to all that
+are afar off, even as many as the Lord our God shall call. And with
+many other words did he testify and exhort, saying, Save yourselves
+from this untoward generation,"--that is, separate yourselves from the
+unbelieving and sinful multitude, and so save yourselves from the
+wrath of God, which will rest upon all impenitent sinners.
+
+The success of Peter's words, proving the reality of the power given
+to them by the Holy Spirit, must have been a great encouragement to
+the Apostles to continue their labours, in humble confidence that the
+same help would be ever with them. We read, "Then they that gladly
+received his word were baptized: and the same day there were added
+unto them," to the company of disciples, "about three thousand
+souls"--a large number. Nor was it a momentary feeling that actuated
+them, for we read, "And they continued stedfastly in the Apostles'
+doctrine and fellowship, and in breaking of bread, and in prayers";
+that is, they continued to listen to the blessed truths taught by the
+Apostles of the forgiveness of sins for Jesus Christ's sake, partaking
+with them of the Lord's Supper in remembrance of His death, and
+joining in earnest prayer for grace, to enable them to serve God
+acceptably. "And fear came upon every soul: and many wonders and signs
+were done by the Apostles." Those who saw such miracles performed,
+were more and more convinced that the Apostles were the messengers of
+God; and they would naturally fear to offend the Almighty God, Whose
+power was thus shown, and of Whose goodness the Apostles spake.
+
+"And all that believed were together, and had all things common; and
+sold their possessions and goods, and parted them to all men, as every
+man had need. And they, continuing daily with one accord in the
+temple, and breaking bread from house to house, did eat their meat
+with gladness and singleness of heart, praising God, and having favour
+with all the people. And the Lord added to the church daily such as
+should be saved." Those who now became Christians, devoted themselves
+and all their possessions to the service of God: content with food for
+the supply of their daily wants, their whole object was to do the work
+of God with "singleness of heart"; that is, with a heart wholly filled
+with love towards Him, and to their fellow creatures for His sake,--a
+heart whose single purpose it was to do the Will of God. No wonder
+that those who acted in such a manner, found favour with all the
+people, and that their example was followed, so that many were daily
+added to the Church, or body of believers in Jesus Christ.
+
+We read just now, that those who believed had all things common, and
+sold their possessions so as to make one common fund, out of which the
+daily wants of each were supplied. Thus those who had goods and riches
+gave them up; and those who had none were supplied out of their
+abundance.
+
+This giving up of all private property by the rich, so that the poor
+believers might be supported, was necessary at that time: for the
+poorer class of people on becoming Christians, would get neither
+employment nor help from their Jewish brethren; nor would they receive
+any part of those sacrifices offered in the temple, which were devoted
+to the relief of the poor. But however desirable this arrangement was
+then, it was not _commanded_; it was a sacrifice made willingly by the
+rich, for the benefit of the poorer brethren. In these days, to have
+everything in common would be impossible; but though we are not called
+upon to do this, we _are_ called upon and _commanded_ to help others;
+and to deny ourselves, and sacrifice our own wishes, that we may be
+able to do good to our fellow creatures; and thus show our love for
+Jesus, Who says, "If any man seeth his brother have need and shutteth
+up his compassion from him, how dwelleth the love of God in him?" And
+again, "To do good and to distribute forget not, for with such
+sacrifices God is well pleased." Many other passages of Scripture
+teach us the same lesson, and it is summed up as it were in the
+command, "Do unto all men as ye would they should do unto you."
+
+The next act we hear of as done by the Apostles is, that "Peter and
+John went up together into the temple, at the hour of prayer, being
+the ninth hour." There were three fixed times for public prayer in the
+temple: the third hour (or 9 o'clock in the morning), when the morning
+sacrifices were offered; the sixth hour, that is, 12 o'clock or noon;
+and the ninth hour, 3 o'clock in the afternoon, when the evening
+sacrifices were offered. The gates of the temple were the favourite
+resorts of cripples, who caused themselves to be carried to them, that
+they might beg for money from those who were continually passing and
+re-passing. Peter and John, going up to prayer in the middle of the
+day, saw a poor man who had been lame ever since he was born, and
+"whom they laid daily at the gate of the temple which is called
+Beautiful, to ask alms of them that entered into the temple." When
+this man begged of the Apostles they said unto him, "Look on us." The
+man readily gave heed unto them, and did as they told him, "expecting
+to receive something of them"; and so he did, though not of the kind
+he expected. "Then Peter said, Silver and gold have I none; but such
+as I have give I thee: In the name of Jesus Christ of Nazareth, rise
+up and walk. And he took him by the right hand, and lifted him up: and
+immediately his feet and ankle bones received strength. And he,
+leaping up, stood, and walked, and entered with them into the temple,
+walking, and leaping, and praising God." When the people saw this man,
+whom they had long known as a helpless cripple, "walking, and praising
+God," they were naturally full of wonder and amazement. "And as the
+lame man which was healed held Peter and John, all the people ran
+together unto them, in the porch that is called Solomon's, greatly
+wondering."
+
+This porch was, you must remember, a sort of colonnade or piazza,
+built over the same spot on which that built by Solomon in the first
+temple, had stood. When Peter saw such a number of people assembled,
+he spake to them, and said, "Ye men of Israel, why marvel ye at this?
+or why look ye so earnestly on us, as though by our own power or
+holiness we had made this man to walk?" And then he told them, that
+this cripple was made whole, because he had faith in Jesus Christ, who
+was truly the Son of God the promised Messiah, though they had refused
+to believe in Him, and had forced Pilate to crucify Him. But that,
+although they had preferred a murderer, and had killed Him Who was the
+Prince of Life, God had raised Him from the dead; as all the Apostles
+could bear witness, and that in His name and by His power alone, was
+this miracle worked. Peter then went on to say, that they did not know
+what they were about when they persecuted Jesus even unto death; and
+that if now, they would repent, and believe all that the Apostles
+could tell them of Jesus Christ, their sins should be "blotted out."
+And he reminded them, that Moses, and all the prophets since his time,
+had spoken of the coming of Christ; and that to them, as the
+descendants of the Children of Israel with whom the first covenant was
+made, God had now sent His son Jesus Christ, to bless them, in turning
+away every one from his iniquities. Peter and John were not long left
+to preach undisturbed to the people: for "as they spake unto the
+people, the priests, and the captain of the temple, and the Sadducees,
+came upon them, being grieved that they taught the people, and
+preached through Jesus the resurrection from the dead. And they laid
+hands on them, and put them in hold unto the next day: for it was now
+eventide." The captain of the temple was one of the Priests, who
+directed and looked after all the guards and watches of the Priests
+and Levites, who were appointed to keep the temple from being in any
+way profaned. Before the death of Jesus, the Scribes and Pharisees
+were His chief enemies; but now that His disciples declared and taught
+that He had risen from the dead, the Sadducees became the most violent
+opposers of the Apostles, who taught the doctrine of the Resurrection.
+
+
+
+
+Chapter III.--ANANIAS AND SAPPHIRA.
+
+
+Although the Priests and the Sadducees did for the time put a stop to
+Peter's discourse, they could not undo the effect which it produced;
+for we read, "Howbeit many of them which heard the word believed; and
+the number of the men was about five thousand."
+
+The next day Peter and John were taken before the Sanhedrim, where
+Annas, the High Priest, and Caiaphas, with many others, were
+assembled. "And when they had set them in the midst, they asked, By
+what power, or by what name, have ye done this?" Peter, filled with
+the Holy Ghost, immediately told the members of the Council, that the
+lame man was healed solely and entirely by the name or power of the
+very Jesus of Nazareth, Whom they had crucified, Whom God had raised
+again from the dead. And further he told them, that Jesus, Whom they
+had rejected, was the corner stone as it were, the foundation of
+Christ's Church; and that none who would not believe in Him could be
+saved; saying also, "Neither is there salvation in any other: for
+there is none other name under heaven given among men, whereby we must
+be saved."
+
+The boldness of the Apostles in thus speaking, greatly astonished
+their hearers; especially as they "perceived that they were unlearned
+and ignorant men." Unlearned and ignorant according to the ideas of
+the world, but full of the best knowledge and wisdom; for by the Holy
+Spirit, they had been taught those things which make men wise unto
+salvation. All the learning in the world, although very useful and
+desirable, will be of no value in the day of death; but the wisdom
+which is from above, will then prove an inestimable treasure. Many who
+are ignorant of everything but what the Bible teaches them, will then
+be found more _truly wise_, than those who have spent their lives in
+acquiring knowledge, without searching the Scriptures.
+
+The Priests and elders might well marvel; they knew the Apostles to be
+unlearned fishermen, and they despised them as being Galileans; "and
+they took knowledge of them, that they had been with Jesus. And
+beholding the man which was healed standing with them, they could say
+nothing against it." They saw that Peter and John were two of those
+who had always followed Jesus whilst He was on earth, and now it was
+certain that they had worked a great miracle: they could not deny
+this, for there, by the side of the two Apostles, stood the very man
+whom they had healed: a man well known to all at Jerusalem, as having
+never been able to stand upon his feet since he was born. The Priests
+and elders could not say the man was _not_ healed; and therefore, as
+they were determined _not_ to acknowledge the power of Jesus, they
+were in difficulty as to what they could do to the Apostles. "But when
+they had commanded them to go aside out of the council, they conferred
+among themselves, saying, What shall we do to these men? for that
+indeed a notable miracle hath been done by them, is manifest to all
+them that dwell in Jerusalem; and we cannot deny it. But that it
+spread no further among the people, let us straitly threaten them,
+that they speak henceforth to no man in this name."
+
+It is sad to hear of rulers who were only anxious to prevent the
+people from believing in the truth! How truly did they bring upon
+themselves the sentence pronounced by our Lord, when he said, "Woe
+unto you lawyers, for ye have taken away the key of knowledge: ye
+entered not in yourselves, and them that were entering in ye
+hindered."
+
+Having made up their minds what to do, the members of the Council sent
+again for the Apostles: "And they called them, and commanded them not
+to speak at all nor teach in the name of Jesus. But Peter and John
+answered and said unto them, Whether it be right in the sight of God
+to hearken unto you more than unto God, judge ye. For we cannot but
+speak the things which we have seen and heard." The Jews, who
+professed to obey the Law given to Moses by God, could not possibly
+say that it was right to obey man rather than God; and the sudden and
+complete cure of this man, who was above forty years old, had given
+such a proof that the Apostles acted under the immediate direction of
+the Almighty, that the Priests knew not what to say or do.
+
+"So when they had further threatened them, they let them go, finding
+nothing how they might punish them, because of the people: for all men
+glorified God for that which was done. And being let go, they went to
+their own company, and reported all that the Chief Priests and elders
+had said unto them." And when they heard that, they lifted up their
+voice to God, and praised Him Who had done such great things, and had
+accomplished every word that David and the prophets had spoken
+concerning the Messiah, the holy child Jesus, against whom "both Herod
+and Pontius Pilate, with the Gentiles, and the people of Israel, were
+gathered together, for to do whatsoever thy hand and thy counsel
+determined before to be done."
+
+And then the disciples prayed the Lord to grant them grace to speak
+the truth boldly, undismayed by the fear of man; and to continue those
+signs and wonders, which proved them to be acting by his special
+direction.
+
+They were comforted and encouraged by an immediate answer to their
+prayers: for "when they had prayed, the place was shaken where they
+were assembled together; and they were all filled with the Holy Ghost,
+and they spake the word of God with boldness. And with great power
+gave the Apostles witness of the resurrection of the Lord Jesus: and
+great grace was upon them all." They had well and fearlessly used the
+grace already given to them, and therefore the Lord increased the
+gift, and strengthened them still further for their work.
+
+"And the multitude of them that believed were of one heart and of one
+soul": united together in perfect love and harmony; believing the same
+truths, and having the same object in all they did; namely, that of
+bringing all men to serve and obey the Lord. Even as to worldly
+matters, as we have said, the same unity or oneness of feeling
+prevailed, "neither said any of them that ought of the things which he
+possessed was his own; but they had all things common. Neither was
+there any among them that lacked: for as many as were possessors of
+lands or houses sold them, and brought the prices of the things that
+were sold, and laid them down at the Apostles' feet: and distribution
+was made unto every man according as he had need."
+
+At this time the Church of Christ, that is, the company of believers,
+was joined by a man who afterwards took a great share in the work of
+the Apostles: we read, "And Joses, who by the Apostles was surnamed
+Barnabas, (which is, being interpreted, The son of consolation,) a
+Levite, and of the country of Cyprus, having land, sold it, and
+brought the money, and laid it at the Apostles' feet." This Joses had
+either been born in the isle of Cyprus, which lies in the eastern part
+of the Mediterranean Sea, or he had lived there so long, that it was
+quite like his native country. As a Levite, he could never at any time
+have had any inheritance of land in Judaea; but of course a Levite
+might _buy_ land in foreign countries, or even in Judaea itself,
+particularly now, when the distinction into tribes was almost lost.
+Joses had land probably in Cyprus, and being convinced that Jesus was
+the Messiah, he determined to join the company of believers, and
+devote his future life to the service of God and man, by preaching the
+Gospel to others. He therefore gave up all that he possessed, and was
+henceforth content to receive merely what was necessary for his food
+and raiment, like the poorest disciple. His joining them, was a great
+comfort and encouragement to the Apostles in their work, and they
+therefore surnamed him Barnabas, which means the Son of Consolation.
+By the name of Barnabas, he is always spoken of in Scripture.
+
+Soon after Barnabas had joined the Apostles, a fearful punishment fell
+upon a man named Ananias, and his wife Sapphira, who also sold some
+land, and then brought part of the money they had received for it,
+pretending that they had brought the whole. When Ananias laid "a
+certain part at the Apostles' feet," he _acted_ a lie, though he did
+not speak one; and for the lie in his heart, Peter reproved him,
+reminding him that he was not obliged to sell his land, and that
+after he had sold it, he could have done as he pleased with the money;
+but that to pretend he had brought the whole price, when he had only
+given a part, was a grievous sin; for, said Peter, "thou hast not lied
+unto man, but unto God." Immediately the wrath of God was shown in an
+awful manner. "Ananias, hearing these words, fell down and gave up the
+ghost: and the young men arose, wound him up" in grave clothes, "and
+carried him out, and buried him," "and great fear came upon all them
+that heard these things." We must observe also, that Ananias showed a
+great want of faith: had he believed that the Apostles were really
+filled with the Holy Ghost, he could not have expected to hide the
+truth from them: in lying to the Apostles he had lied unto God; but in
+fact all lies _are_ a sin against God.
+
+About three hours after the burial of Ananias, his wife Sapphira, not
+knowing as yet what was done, came in. What she said we are not told;
+but we read, "And Peter answered unto her, Tell me whether ye sold the
+land for so much?" Her answer was a lie, for "she said, Yea, for so
+much;" not, however, stating how _much more_ they had received for the
+land. "Then Peter said unto her, How is it that ye have agreed
+together to tempt the Spirit of the Lord? behold, the feet of them
+which have buried thy husband are at the door, and shall carry thee
+out. Then fell she down straightway at his feet, and yielded up the
+ghost: and the young men came in, and found her dead, and, carrying
+her forth, buried her by her husband. And great fear came upon all the
+church, and upon as many as heard these things." Well might fear come
+upon all who heard of these two, struck dead in their sin! Let us also
+fear, lest we likewise fall into the same condemnation; for though
+liars may not now be struck dead with the lie on their lips, we know
+that the Devil is the father of lies, and that "all liars shall have
+their part in the lake which burneth with fire and brimstone, prepared
+for the Devil and his angels." When we read such awful words, let us
+remember that we may be guilty in the sight of God, without telling a
+direct falsehood. All deceit and hypocrisy; holding our tongues when
+we ought to speak the truth; and telling _part_ of the truth; are as
+displeasing in the sight of God as direct lies. We must speak and do
+the truth from our hearts; never attempting in any way to deceive
+others, or even to allow them to believe what we know is not true.
+
+The Apostles, in spite of the threats of the Sanhedrim, continued to
+preach to the people in Solomon's porch, doing many signs and wonders
+among the people, who "magnified," or thought much of them; "and of
+the rest durst no man join himself to them." After such a warning as
+that given in the case of Ananias and Sapphira, no one who was not
+really and truly willing to devote himself entirely to the service of
+God, would dare to pretend to do so.
+
+
+
+
+Chapter IV.--APPOINTMENT OF DEACONS.
+
+
+The Apostles continued to teach the people, "and believers were the
+more added to the Lord, multitudes both of men and women. Insomuch
+that they brought forth the sick into the streets, and laid them on
+beds and couches, that at the least the shadow of Peter passing by
+might overshadow some of them. There came also a multitude out of the
+cities round about unto Jerusalem, bringing sick folks, and them which
+were vexed with unclean spirits: and they were healed every one."
+
+The Priests and elders were much displeased at the Apostles having
+such influence over the people, who, witnessing the miracles worked by
+them in the name of Jesus, naturally believed in them, and in Him
+whose servants they were.
+
+"Then the high priest rose up, and all they that were with him, (which
+is the sect of the Sadducees,) and were filled with indignation, and
+laid their hands on the apostles, and put them in the common prison."
+In the morning the High Priest called the Council together, "and sent
+to the prison to have them brought" up for trial. But the officers
+sent, returned, "saying, The prison truly found we shut with all
+safety, and the keepers standing without before the doors; but when we
+had opened, we found no man within." And so indeed it was; for after
+the Apostles were shut up in prison, "the angel of the Lord by night
+opened the prison doors, and brought them forth, and said, Go, stand
+and speak in the temple to the people all the words of this life. And
+when they heard that, they entered into the temple early in the
+morning, and taught." Thus, whilst the keepers did not even know that
+their prisoners were gone, they were fearlessly preaching the Gospel
+in the temple, in obedience to the Lord's command.
+
+When the members of the Council heard that the Apostles were no longer
+in the prison, they could not help feeling that a miracle had been
+worked for their deliverance; and they dreaded the consequence of this
+fresh proof that the Lord was with them. Greatly perplexed, the High
+Priest, and the captain of the temple, and the Chief Priests, debated
+amongst themselves, and "doubted of them whereunto this would grow."
+Whilst the Priests and elders were thus considering the matter, "came
+one and told them, saying, Behold, the men whom ye put in prison are
+standing in the temple, and teaching the people."
+
+This proof of the determination of the Apostles to obey God rather
+than man, without fear of the consequences, must have added to the
+perplexity of the Council, and increased their difficulty as to how
+they should deal with these men, whom the people loved, and were ready
+to defend against all who should attempt to hurt them. Wishing again
+to speak to the Apostles, they gave orders accordingly. "Then went the
+captain with the officers, and brought them without violence: for they
+feared the people, lest they should have been stoned." Nor was there
+any occasion to use violence, for the Apostles had no idea of
+resisting: they were ready to bear witness to the Lord Jesus before
+the Council, as well as in every other place. "And when they had
+brought them, they set them before the council: and the high priest
+asked them, saying, Did not we straitly command you, that ye should
+not teach in this name? and, behold, ye have filled Jerusalem with
+your doctrine, and intend to bring this man's blood upon us,"--that
+is, to make the people treat them as if they were guilty of murder,
+for having put Jesus to death. Peter and the other Apostles repeated
+their declaration, that they must obey God rather than men; and then
+they plainly told the Priests and elders that they had indeed killed
+Jesus Christ, the Messiah; and that the God of Israel had raised Him
+from the dead, to be the Saviour of all who would believe and repent:
+and they further said, that God had appointed them to bear witness of
+all things which Jesus had said and done; and that the Holy Ghost, by
+whose help they worked miracles, was also a witness to the truth of
+all that they taught to the people. "When they heard that, they were
+cut to the heart"; but it was not a right sort of grief; for, instead
+of believing the Apostles' words, and so turning to the Lord, they
+"took counsel to slay them," that they might no longer preach the
+Gospel of Jesus Christ.
+
+One of the members of the Sanhedrim was a Pharisee, named Gamaliel, a
+very learned man, much looked up to by all the Jews for his great
+wisdom. This man stood up, and having commanded the Apostles to be
+taken away for a short time, he spake to the other members of the
+Council, "and said unto them, Ye men of Israel, take heed to
+yourselves what ye intend to do as touching these men." Then he
+reminded them, that on two former occasions, when false teachers had
+for a time led many of the people even to rebel against their rulers,
+it had ended in the false teachers being slain, and their followers
+dispersed, so that no evil consequences had arisen. He therefore
+advised that the Apostles should be left alone; "for," said he, "if
+this counsel or this work be of men" (an invention of men only), "it
+will come to nought: but if it be God, ye cannot overthrow it; lest
+haply ye be found even to fight against God." Gamaliel evidently began
+to think that what the Apostles said might be true, and that
+therefore, in persecuting them, the Jews might be fighting against
+God. To fight against God is to resist His will, to try to prevent
+what He wills from being done. This is folly as well as sin; for the
+Will of God must be done, and we "cannot overthrow it." Let us try to
+bring our Wills into subjection and agreement with the Will of God:
+where His Will contradicts our hopes and wishes, let us yield at once,
+and pray that we may at all times be able to say from our hearts,
+"Father, not my Will, but Thine be done." Those who through life
+resist, and fight against the Will of God, will be forced at last to
+submit to it, to their eternal misery.
+
+The other members of the Council agreed to follow the advice of
+Gamaliel; but they did not do so without making another attempt to
+frighten the Apostles from continuing their work. "And when they had
+called the apostles, and beaten them, they commanded that they should
+not speak in the name of Jesus, and let them go." These commands had,
+of course, no more effect upon the Apostles than the former threats.
+"And they departed from the presence of the council, rejoicing that
+they were counted worthy to suffer shame for his name." They felt it
+an honour to suffer for the sake of Him, Who had suffered so much for
+them, and were only strengthened in their determination to show their
+love, by faithfully doing the work which their beloved Master had
+given them to do. "And daily in the temple, and in every house, they
+ceased not to teach and preach Jesus Christ."
+
+We have seen that the Believers, or Disciples, forming the Church of
+Christ, had at this time all things in common; and, as their numbers
+increased, it became impossible for the Apostles to divide the money
+to every person according to their need, without neglecting the more
+important work of preaching the Gospel to every creature. They had not
+time to do both things properly. We read: "And in those days, when the
+number of the disciples was multiplied, there arose a murmuring of the
+Grecians against the Hebrews, because their widows were neglected in
+the daily ministration." We must remember that "Grecians" were not the
+inhabitants of Greece, as the word might seem to signify. The Hebrews
+here spoken of were of course Jews, natives of Judaea, now become
+believers in Christ, or Christians. But, as has been already said,
+there were Jews established in all lands, who had been born, and
+always lived, there. Numbers of these had also become Christians, and
+had now joined the Apostles' company at Jerusalem. These persons were
+called "Grecians," "Hellenists," or "Hellenistic Jews," because in the
+countries to which they belonged the Grecian language was spoken.
+These "Grecians," living amongst foreigners, had lost all knowledge of
+the Hebrew language, in which the Old Testament was originally
+written; so that they made use of the Greek translation of the
+Scriptures. _Hebrews_, then, were Jews of Judaea, who had become
+Christians; _Grecians_ were Jews born in foreign lands, who had become
+Christians. The natives of Greece were called Greeks.
+
+It seems that the Grecians thought their poor were not so well
+attended to as those of the Hebrews, and so they were dissatisfied,
+and a murmuring arose. The Apostles considered amongst themselves how
+to remedy this matter; then, calling the multitude of the disciples
+together, they explained that it was not reasonable to expect them to
+leave their special work of teaching, to attend to worldly matters;
+and they said, "Wherefore, brethren, look ye out among you seven men
+of honest report, full of the Holy Ghost and wisdom, whom we may
+appoint over this business. But we will give ourselves continually to
+prayer, and to the ministry of the word. And the saying pleased the
+whole multitude." Such a wise and sensible arrangement could not fail
+to meet with approval; and it was immediately put in execution. Of
+the seven men thus chosen (called by us Deacons), there are only two,
+of whose particular acts we read in Scripture. These are, a man named
+Philip, and Stephen, of whom it is especially said, that he was "a man
+full of faith and of the Holy Ghost." These men, chosen from amongst
+themselves by the "multitude of disciples," were then "set before the
+Apostles," who approved of the choice; "and when they had prayed" for
+a blessing upon the step now taken, "they laid their hands on them,"
+thus consecrating, or solemnly appointing, the Deacons to their work,
+and passing on to them by this significant action some of their own
+power and authority; for, although these seven men were to take care
+of the poor, and see that the common funds were properly distributed,
+they were also to help in preaching, and even to baptize those whom
+they should convert.
+
+The _word_ "deacon" is not in the Book of Acts; but in the Epistles,
+Deacons are spoken of as persons appointed to help the Apostles, and
+serve under them. In the Church now, when a young man is first
+admitted to be what is called a clergyman, he is said to be a deacon:
+afterwards he becomes a priest; but every man must be a deacon
+_before_ he can be a priest. The new arrangement now made as to
+deacons, appears to have answered well, for we read that "the word of
+God increased; and the number of the disciples multiplied in Jerusalem
+greatly; and a great company of the priests were obedient to the
+faith,"--that is, they came to believe the things spoken by the
+Apostles, and to acknowledge Jesus to be the Messiah; and then they
+were obedient, and _did_ those things which the Gospel required.
+
+Faith must always produce obedience. If it does not, it is not true
+faith, acceptable to God; nor will it avail us anything. Let us ever
+remember, that faith is a root from which must spring all manner of
+good works, the fruits of faith. If it does not produce these fruits,
+it is of no more value than the root of an apple-tree, when the tree
+bears no apples.
+
+
+
+
+Chapter V.--THE FIRST MARTYR, STEPHEN.
+
+
+"And Stephen," (the Deacon,) "full of faith and power, did great
+wonders and miracles among the people." His success among the people
+stirred up enemies against him.
+
+Every considerable synagogue among the Jews, had an academy or school
+belonging to it, where young persons were instructed by the Rabbis:
+and it would seem that Stephen visited different synagogues, and tried
+to convince the Jews that Jesus was the Christ. "Then there arose
+certain of the synagogue, which is called the synagogue of the
+Libertines, and Cyrenians, and Alexandrians (Jews from parts of
+Africa), and of them of Cilicia and of (other parts of) Asia,
+disputing with Stephen," and trying to contradict him; but as Stephen
+spake as the Holy Spirit guided him, "they were not able to resist the
+wisdom and the spirit by which he spake." When these Rabbis found that
+they could bring no proofs against the truth of what Stephen taught,
+"they suborned (or bribed) men, which said, We have heard him speak
+blasphemous words against Moses, and against God"--an accusation as
+false as the similar one brought against our blessed Lord Himself. By
+this false charge, the people and the elders and the scribes were
+stirred up against Stephen, and they "came upon him, and caught him,
+and brought him to the council." Stephen now stood before the
+Sanhedrim, and the Rabbis "set up false witnesses, which said, This
+man ceaseth not to speak blasphemous words against this holy place,
+and the law: for we have heard him say, that this Jesus of Nazareth
+shall destroy this place, and shall change the customs which Moses
+delivered us." Stephen had, no doubt, taught that the ceremonial part
+of the law, given to keep the people in mind of the promised Messiah,
+need no longer be observed, since the Messiah _had_ come in the person
+of Jesus of Nazareth. Probably, too, he had warned the Jews, that the
+temple, and even Jerusalem itself, would shortly be destroyed, because
+the inhabitants refused to acknowledge Jesus to be the Messiah. We
+have seen before, how easy it is to give to true and good words a
+false and bad meaning, if people are wickedly bent upon doing so. The
+Lord God Almighty now seems to have given a remarkable sign, that this
+man now accused of blasphemy, a sin directly against God Himself,
+was, on the contrary, one of His favoured servants, and under His
+peculiar care and protection: for we read that, "all that sat in the
+council, looking stedfastly on him, saw his face as it had been the
+face of an angel." To compare in this way the face of a man to that of
+an angel, was a Jewish way of saying, that there was something more
+than commonly pleasing and majestic in the countenance of such a man;
+and most likely the Lord now gave to Stephen's face, some particularly
+bright and holy look, so as to fill all who beheld it with surprise.
+The false witnesses, having made their accusation, "Then said the high
+priest, Are these things so?" Instead of answering as to the
+accusations of blasphemy, Stephen endeavoured to show his hearers how
+mistaken they were in their ideas of the Messiah; and how differently
+they would act, if they would consider all that had been told to
+Abraham and the rest of their forefathers, by God Himself. To this
+end, Stephen reminded them of how God had called Abraham out of his
+own land to be the father of the Children of Israel, giving him many
+precious promises, and establishing with him and his seed the Covenant
+of Circumcision in token of their being His peculiar people. Then
+Stephen spake of Isaac and of Jacob, and of the twelve patriarchs; and
+of how Joseph had been sold into Egypt, and was in time followed by
+his Father and Brothers and their descendants; who remained in Egypt
+four hundred years, according to what the Lord had told Abraham. Then
+Stephen spake of the cruel treatment endured by the Children of
+Israel; and how, in His own appointed time, God had wonderfully
+preserved the infant Moses to be the deliverer of His chosen people.
+He reminded them of the unwillingness of the Hebrews to listen to
+Moses, although appointed by God for this very purpose; and then he
+said, "This Moses whom they refused, saying, Who made thee a ruler and
+a judge? the same did God send to be a ruler and a deliverer by the
+hand of the angel which appeared to him in the bush. He brought them
+out, after that he had shewed wonders and signs in the land of Egypt,
+and in the Red Sea, and in the wilderness forty years."
+
+All these things were well known to the Jews, who held Moses in great
+reverence: and Stephen now reminds them, that it was this very Moses
+himself who prophesied concerning the expected Messiah, "A prophet
+shall the Lord your God raise up unto you of your brethren, like unto
+me; him shall ye hear." Then proceeding with his history, Stephen
+shortly noticed the giving of the Law; the idolatry and other sins of
+the Children of Israel, which caused them to wander for forty years in
+the wilderness, and caused the Almighty even then to warn them of a
+future punishment for forsaking Him, "I will carry you away beyond
+Babylon." Stephen then spake of "the tabernacle of witness," set up in
+the wilderness by the command of God, as a sign or token of the
+Covenant made between Him and His people. This tabernacle, he reminded
+them, had been brought by their fathers under the leading of Joshua,
+(for the word Jesus here used means Joshua,) into that land which had
+hitherto been "the possession of the Gentiles"; and that, about four
+hundred years after, David, "who found favour before God," "desired to
+find," or build, a more suitable tabernacle for the God of Jacob. "But
+Solomon built Him an house."
+
+Having thus mentioned the temple, Stephen took occasion to remind
+them, that though it had pleased the Lord to manifest His glory in the
+temple, and promise in a certain way to be present there, yet "the
+Most High dwelleth not in temples made with hands; as saith the
+prophet (Isaiah), Heaven is my throne, and earth is my footstool: what
+house will ye build me? saith the Lord: or what is the place of my
+rest? Hath not my hand made all these things?" Stephen spake with
+proper respect of the temple, whilst he tried to show the Jews that
+they now thought too _much_ of the temple, which was only a building
+set up in honour of the Lord God Almighty; and too _little_ of Him, in
+Whose honour and for Whose worship it had been set up.
+
+It seems probable that when Stephen spake of the temple, the Council
+interrupted him, and showed their determination not to listen to his
+teaching: for he now changed his tone entirely, and severely
+reproached them, saying, "Ye stiffnecked (or obstinate) and
+uncircumcised in heart and ears, ye do always resist the Holy Ghost:
+as your fathers did, so do ye. Which of the prophets have not your
+fathers persecuted? and they have slain them which shewed before of
+the coming of the Just One (the Messiah); of whom ye have been now the
+betrayers and murderers." Stephen also charged them with not having
+kept the Law which was given to them by God Himself, through the
+disposition or ministry of angels; in that they had not received
+Jesus, Who was the _object_ of that law. This plain speaking made the
+members of the Council, and all who were present, quite furious
+against Stephen. "When they heard these things, they were cut to the
+heart, and they gnashed on him with their teeth." Their rage had no
+effect on Stephen: supported by the Holy Spirit, by whose inspiration
+he had spoken, he had no fear of death: all his hope and trust were in
+heaven. Stephen was destined to be the first martyr; and now to
+strengthen his faith, and the faith of those who were still to remain
+and do their work on earth, it pleased the Lord to show to Stephen a
+glorious vision, as a proof that their crucified Master was really, as
+He had said, at the right hand of God in Heaven; and that having done
+everything exactly as He had predicted, He would most assuredly also
+fulfil the gracious promise, to "be with them alway even unto the
+end." Stephen, as we read, "being full of the Holy Ghost, looked up
+stedfastly into heaven, and saw the glory of God, and Jesus standing
+on the right hand of God, and said, Behold, I see the heavens opened,
+and the Son of man standing on the right hand of God." These words, so
+full of comfort and encouragement to his fellow labourers, raised the
+fury of the unbelieving Jews to the highest pitch: "Then they cried
+out with a loud voice, and stopped their ears," that they might hear
+no more of what they considered blasphemy. Nor was this all; without
+waiting for a trial, they at once "ran upon him with one accord, and
+cast him out of the city, and stoned him." "And they stoned Stephen,
+calling upon God, and saying, Lord Jesus, receive my spirit. And he
+kneeled down, and cried with a loud voice, Lord, lay not this sin to
+their charge." Like his blessed Master, he prayed for them that did
+the wrong--setting us an example that we should forgive injuries, and
+pray for them which despitefully use us and persecute us. When Stephen
+"had said this, he fell asleep." The death of a faithful follower of
+Christ is but a sleep, from which he will awaken in the presence of
+the Lord. Thus died the first martyr; "and devout men," that is, true
+believers, "carried Stephen to his burial, and made great lamentation
+over him"; as well they might, when they thought of their own loss.
+
+In reading this history, let us remember that this same Jesus, Whom
+Stephen saw at the right hand of God, still liveth there, to make
+intercession for us.
+
+When Stephen was stoned, "the witnesses laid down their clothes at a
+young man's feet, whose name was Saul."
+
+Those persons, upon whose witness or testimony any man was executed,
+were, by the law, required to cast the first stone; thus, as it were,
+taking upon themselves the guilt of murder, if they had become
+_false_ witness. The witnesses who had accused Stephen of blasphemy,
+prepared to do their part by taking off their long upper robes, so as
+to have freer use of their arms: the garments thus taken off, were
+placed under the charge of some one who had also been active in
+getting the victim condemned.
+
+Saul was a young man, neither poor nor ignorant: he was a Jew, born at
+Tarsus, a city in Cilicia; and under the care of Gamaliel, (who had
+advised that the Apostles should be let alone,) he had been strictly
+brought up as a Pharisee, and was filled with an intense hatred of all
+who believed in Jesus. He "was consenting unto the death of Stephen,"
+anxious for it. Nor was he satisfied with one victim: for he took an
+active part in "the great persecution of the church," which arose in
+Jerusalem at this time. The violent behaviour of the Jews, scattered
+abroad throughout the regions of Judaea and Samaria, "all the disciples
+except the Apostles." How it happened, that the Apostles were allowed
+to remain in peace at Jerusalem, we do not know; but it was needful
+that they should for the present remain there, to direct and govern
+the affairs of the Church, and bring more believers into it; and
+therefore the Lord protected them in Jerusalem, that the Gospel might
+first be fully preached to the Jews, as had been appointed.
+
+Mean time, by driving so many disciples out of Jerusalem, the Jewish
+rulers did the very thing they wished to prevent: for wherever these
+disciples went, they did not cease to speak of the Messiah; thus
+spreading the knowledge of the Gospel over the country, and bringing
+many believers into the Church.
+
+Saul mean time was active against the truth: hunting out believers in
+their own houses, that they might be punished: "he made havoc of the
+church, entering into every house, and haling men and women committed
+them to prison."
+
+
+
+
+Chapter VI.--CONVERSION OF SAUL.
+
+
+The deacon Philip, having left Jerusalem in consequence of the
+persecution after the martyrdom of Stephen, "went down to the city of
+Samaria, and preached Christ unto them. And the people with one accord
+gave heed unto those things which Philip spake, hearing and seeing the
+miracles which he did. For unclean spirits, crying with loud voice,
+came out of many that were possessed with them: and many taken with
+palsies, and that were lame, were healed. And there was great joy in
+that city."
+
+There was, however, in Samaria at that time, a man named Simon Magus,
+who pretended himself to be the expected Messiah. The Scripture says
+of him, that he used sorcery and bewitched the people. We know that
+before the coming of the Lord Jesus, evil spirits had a power which He
+took from them, of getting possession of the bodies of men: and as has
+been said before, it seems that bad men had sometimes dealings with
+evil spirits, by whose help they did things which otherwise they could
+not have done. But any one who did seek to have dealings with evil
+spirits, was guilty of a very great sin: such unlawful deeds were
+strictly forbidden by the Law; those who were guilty of them, were
+called magicians, sorcerers, wizards, witches, &c., and were, by the
+command of God, to be put to death. Simon had for some time deceived
+the people of Samaria by his arts; but when Philip preached to them of
+Jesus Christ and His kingdom, they believed his words, and "were
+baptized, both men and women." Simon himself also believed that Jesus
+of Nazareth was the true Messiah, and he likewise was baptized in the
+Name of the Father, the Son, and the Holy Ghost, though he was still
+far from understanding the true nature of the religion taught by
+Philip. "When he was baptized, he continued with Philip," and
+"wondered, beholding the miracles and signs which were done." The
+account of all that had been done by Philip at Samaria, soon reached
+Jerusalem; and the Apostles sent Peter and John to finish the work so
+well begun, for although Philip had taught and baptized the people, he
+had no power like the Apostles, to bestow the gift of the Holy Spirit.
+
+When Peter and John were come down, they prayed for the converts "that
+they might receive the Holy Ghost: (for as yet he was fallen upon none
+of them; only they were baptized in the name of the Lord Jesus). Then
+laid they their hands on them, and they received the Holy Ghost."
+
+Simon now showed how little he understood of the things of God; for
+when he "saw that through laying on of the Apostles' hands the Holy
+Ghost was given, he offered them money, saying, Give me also this
+power, that on whomsoever I lay hands, he may receive the Holy Ghost."
+
+Peter reproved Simon very severely for having thought it possible
+that the gifts of God could be bought with money; and told him, that
+although he had received the outward form of Baptism, it was quite
+plain that he was no true believer in Jesus Christ, but was still in
+bondage to Satan. He then called upon him to repent truly of all his
+wickedness, and especially of the fearful sin of which he was now
+guilty, and pray to God, Who could alone forgive the thought of his
+heart.
+
+Peter's words alarmed Simon, who now besought Peter's help, "and said,
+Pray ye to the Lord for me, that none of these things which ye have
+spoken come upon me."
+
+When Peter and John had testified to the truth of all that Philip had
+taught, they returned to Jerusalem; and as they went, they "preached
+the gospel in many villages of the Samaritans."
+
+After these things had passed, Philip was directed by God to go into a
+desert part of Judaea, lying between Joppa and Gaza, to meet an officer
+belonging to Candace, the queen of a country called Ethiopia. This
+man, who held the important office of treasurer, had become a Jew, and
+was a sincere worshipper of God as far as his knowledge went. He had
+taken a long journey in order to worship God in the temple, after the
+manner of the Jews: and now returning homewards, he was sitting in his
+chariot studying the Scriptures. "Then the Spirit said unto Philip, Go
+near, and join thyself to this chariot." Philip obeyed, and heard him
+read that part of the prophecy of Isaiah which saith, "He was led as a
+sheep to the slaughter; and like a lamb dumb before his shearer, so
+opened he not his mouth: in his humiliation his judgment was taken
+away: and who shall declare his generation? for his life is taken from
+the earth." Philip asked him, "Understandest thou what thou readest?
+And he said, How can I, except some man should guide me?"
+
+Being earnest in his desire to learn, this officer was rejoiced to
+meet with some one who seemed likely to give him the guidance he
+needed; and so "he desired," or entreated "Philip, that he would come
+up and sit with him" in his chariot, and explain the passage of
+Scripture which he had just read.
+
+"And the eunuch (or officer) answered Philip, and said, I pray thee of
+whom speaketh the prophet this? of himself or of some other man? Then
+Philip," guided by the Holy Spirit, "opened his mouth, and began at
+the same Scripture, and preached unto him Jesus": showing him that
+these words were spoken of the promised Messiah; and that Jesus of
+Nazareth, whom the Jews had so lately crucified, was indeed the
+Messiah spoken of by the Prophets: and he doubtless spake of Baptism,
+in the Name of the Father, and of the Son, and of the Holy Ghost, as
+the appointed means of admission into the Church of Christ: for "as
+they went on their way, they came unto a certain water: and the eunuch
+said, See, here is water; what doth hinder me to be baptized? And
+Philip said, If thou believest with all thine heart, thou mayest. And
+he answered and said, I believe that Jesus Christ is the Son of God."
+This was enough. "And he commanded the chariot to stand still: and
+they went down both into the water, both Philip and the eunuch; and he
+baptized him." Philip had now done the work which he had been sent to
+do. "And when they were come up out of the water, the Spirit of the
+Lord caught away Philip," who was thus conveyed in some miraculous way
+to a place called Azotus, "so that the eunuch saw him no more: and he
+went on his way rejoicing," that he had been instructed in the Gospel,
+and admitted into the Church of Christ by Baptism. This Ethiopian
+officer was a true convert, and no doubt his future life proved him to
+be so.
+
+Philip mean time found himself in a miraculous manner at Azotus, and
+from thence journeyed northward, and "preached in all the cities, till
+he came to Caesarea," where his home was.
+
+The next event recorded in the Book of Acts, is the wonderful
+conversion of Saul, who was suddenly, by the mercy of the Lord,
+changed from being an enemy to all the followers of Jesus, into a true
+believer, and an active and zealous preacher of the truth as it is in
+Jesus.
+
+We have already heard of Saul as a persecutor, making havoc of the
+Church at Jerusalem, after the death of Stephen. We now learn from the
+Book of Acts, that, "breathing out threatenings and slaughter against
+the disciples of the Lord," he "went unto the High Priest, and desired
+of him letters to Damascus to the synagogues," giving him authority
+"that if he found any of this way," any believers in Jesus, "whether
+they were men or women, he might bring them bound unto Jerusalem." The
+High Priest was no doubt too glad to give this power to one who would
+execute it zealously; and Saul set out on his journey, which turned
+out very differently from what he expected and intended.
+
+For when "he came near Damascus, suddenly there shined round about him
+a light from heaven: and he fell to the earth, and heard a voice
+saying unto him, Saul, Saul, why persecutest thou me?" Saul's answer
+to this question, shows that he was even now convinced that the voice
+was none other than the voice of God; for he said, "Who art thou,
+Lord? And the Lord said, I am Jesus, whom thou persecutest: it is hard
+for thee to kick against the pricks." This seems to have been a Jewish
+expression, meaning that it was useless for any persons to resist an
+authority and power, which they could have no hope of overcoming, for
+that they would only hurt and injure themselves; just as any person
+kicking against thorns, would tear and injure himself, instead of
+harming the thorns. Saul's heart was indeed touched and changed by the
+Holy Spirit, and willing to obey the commands of Him whose followers
+he had so cruelly persecuted; "he trembling and astonished said, Lord,
+what wilt thou have me to do? And the Lord said unto him, Arise, and
+go into the city, and it shall be told thee what thou must do." "And
+Saul arose from the earth; and when his eyes were opened, he saw no
+man": the excessive brightness of the vision he had seen, had deprived
+him of his sight, and he arose from the earth blind and helpless. "And
+the men which journeyed with him stood speechless, hearing a voice,
+but seeing no man." They had heard and seen something of what Saul had
+done; enough to make them unable to speak from astonishment and awe:
+they had heard a voice, but did not understand the words spoken, and
+seeing no man, they were perplexed as to whence the voice came. Now,
+however, seeing their master was blind, "they led him by the hand, and
+brought him into Damascus. And he was three days without sight, and
+neither did eat nor drink." We can well imagine how Saul passed these
+three days in meditation and earnest prayer to the Lord, who had so
+mercifully called him to be a true believer. His continued blindness
+did not shake his faith, or lessen his love; on the contrary, they
+increased more and more; and soon he had his reward, for the Lord
+showed him in a vision that his sight should be restored to him. There
+was residing in Damascus at this time a certain disciple, one of the
+believers in Jesus, "named Ananias: and to him said the Lord in a
+vision, Ananias. And he said, Behold, I am here, Lord,"--which meant,
+Here I am, ready to obey Thee, and do whatever Thou shalt bid me do.
+"And the Lord said unto him, Arise and go into the street which is
+called Straight, and inquire in the house of Judas for one called
+Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a
+man named Ananias coming in, and putting his hand on him, that he
+might receive his sight." This direction rather startled Ananias, who
+well knew Saul of Tarsus to be the bitter enemy of Jesus Christ, and
+of all who believed in Him: therefore, "Ananias answered, Lord, I have
+heard by many of this man, how much evil he hath done to thy saints at
+Jerusalem: and here he hath authority from the Chief Priests to bind
+all that call upon thy name." But the Lord forbade Ananias to make any
+further objections, since it was his duty simply to believe and obey;
+and He said unto him, "Go thy way," do as I command thee. At the same
+time, the Lord in His mercy encouraged Ananias, by making known His
+purpose concerning Saul; saying, "for he is a chosen vessel unto me
+(that is, a messenger), to bear my name," or to bear witness of the
+things belonging unto God, "before the Gentiles, and kings, and the
+Children of Israel: for I will shew him how great things he must
+suffer for my name's sake."
+
+Ananias hesitated no longer, but went to the house pointed out to him,
+"and putting his hands on him, said, Brother Saul, receive thy sight:
+and he received sight forthwith, and arose, and was baptized." After
+this, Saul at once joined the Church, or company of believers at
+Damascus, and "straightway he preached Christ in the synagogues, that
+he is the Son of God." All that heard him preach were greatly amazed,
+knowing with what a very different purpose Saul had come to Damascus.
+From other parts of Scripture we learn, that Saul did not at this time
+stay long in Damascus, but went away into Arabia, where he stayed
+quietly for three years; no doubt studying the Scriptures, and
+preparing for the great work he was to do amongst the Gentiles. After
+that, he returned to Damascus, about Anno Domini 38; that is,
+thirty-eight years from the year in which Jesus Christ was born.
+
+
+
+
+Chapter VII.--SAUL JOINS THE CHURCH AT JERUSALEM.
+
+
+Syria, of which Damascus was the capital, had become a Roman province
+about sixty-three years before the birth of Christ. Whilst Saul was in
+Arabia, Aretas, the king of that country, went into the land of Judaea,
+to fight against Herod Antipas, who had married the daughter of
+Aretas, and then treated her very ill. Herod was defeated in a
+battle, and then he applied for help to the Emperor Tiberius, as
+supreme ruler of Judaea. Tiberius commanded his general Vitellius to
+chastise Aretas for his attack upon Herod, and bring him to Rome,
+alive or dead. Whilst Vitellius was at Jerusalem preparing to execute
+this order, Tiberius died; and Vitellius marched his army into winter
+quarters. Aretas took advantage of this, and attacked the city of
+Damascus, which he took, and kept possession of for some time. Saul,
+as has been said, returned to Damascus whilst Aretas still held
+possession of it. By his preaching, he confounded the Jews which were
+at Damascus; for strengthened more and more by the Holy Spirit, he
+spake of Jesus of Nazareth, "proving that this is very Christ." Not
+knowing how to answer him, and fearing the effect of such preaching,
+the Jews, after many days were fulfilled, "took counsel to kill him."
+From another part of Scripture we learn, that the governor set over
+the city of Damascus by Aretas, took part with the Jews, and caused
+the gates to be watched night and day, to kill Saul, should he attempt
+to leave the city, before the Jews had accomplished their purpose. But
+all these plots were, by the mercy of God, made known in some way to
+Saul. The disciples of course knew that the Lord could work a miracle,
+to save one who was chosen to be a preacher of the Gospel; but they
+also knew that it is the duty of man in all cases, to take proper
+means for his own safety: and trusting that the Lord would bless their
+efforts, "they took him by night, and let him down by the wall in a
+basket." Saul being thus outside the walls, without passing through
+the gates, journeyed on to Jerusalem.
+
+At that time, people living in one city, knew very little of what was
+going on in others at a distance; and the war between Herod and
+Aretas, would naturally have cut off even the usual communication
+between Jerusalem and Damascus. If the Chief Priests and other members
+of the Sanhedrim, had heard any rumour of Saul's wonderful conversion,
+they would of course try to keep such a matter secret. These things
+account for the fact, that the Apostles in Jerusalem had never heard
+of the change that had taken place in Saul, whom they remembered as
+consenting to the death of Stephen, and then going to Damascus to
+persecute the believers. Three years had now passed since that time,
+and the Apostles probably thought that during that period, Saul had
+been actively employed in trying to prevent the spreading of the
+Gospel.
+
+"And when Saul was come to Jerusalem, he assayed (or attempted) to
+join himself to the disciples: but they were all afraid of him, and
+believed not that he was a disciple." Barnabas, however, in some way
+had become acquainted with the circumstances concerning Saul: he
+therefore "took him, and brought him to the Apostles, and declared
+unto them how he had seen the Lord in the way, and that he had spoken
+to him, and how he had preached boldly at Damascus in the name of
+Jesus." This was sufficient; on the testimony of Barnabas, the
+Apostles gladly received Saul as a fellow labourer, and from that time
+"he was with them coming in and going out at Jerusalem. And he spake
+boldly in the name of the Lord Jesus," especially endeavouring to
+convince the Grecians, or foreign Jews. But instead of listening to
+Saul, "they went about to slay him"; which, when the "brethren knew,
+they brought him down to Caesarea, and sent him forth to Tarsus," his
+native place in Cilicia. The removal of Saul at this time, seems to
+have had a good effect; for we read, "then had the churches rest
+throughout all Judaea and Galilee and Samaria, and were edified; and
+walking in the fear of the Lord, and in the comfort of the Holy Ghost,
+were multiplied."
+
+Leaving the history of Saul for awhile, the Book of Acts gives us some
+account of Peter's labours: he went from place to place, spreading the
+knowledge of the Gospel everywhere. At Lydda, a very large village not
+far from Joppa, "he found a certain man named AEneas, which had kept
+his bed eight years, and was sick of the palsy. And Peter said unto
+him, AEneas, Jesus Christ maketh thee whole: arise, and make thy bed.
+And he arose immediately," the palsy leaving him and his strength
+returning, as Peter spake these words.
+
+The news of what had happened at Lydda soon reached Joppa; and the
+disciples who dwelt there, sent unto Peter, desiring that he would not
+delay to come to them. The cause of their sending for the Apostle, was
+the death of a certain disciple, a woman "named Tabitha, which by
+interpretation is called Dorcas: this woman was full of good works and
+almsdeeds which she did": her kindness and charity had made her to be
+loved by all, and her death therefore caused great grief to those who
+had benefited by her kindness. Peter obeyed the summons of the
+messengers; he "arose and went with them. When he was come" to Joppa,
+"they brought him into the upper chamber," where they had laid the
+body: "and all the widows stood by, weeping, and shewing the coats
+and garments which Dorcas made, while she was with them." But Peter
+put them all out of the chamber, and then "kneeled down, and prayed."
+After this, turning to the body, he said, "Tabitha, arise. And she
+opened her eyes: and when she saw Peter, she sat up. And he gave her
+his hand, and lifted her up, and when he had called the saints and
+widows, presented her alive. And it was known throughout all Joppa;
+and many believed in the Lord," in Whose name, and by Whose power,
+Peter had worked this great miracle.
+
+It has been said of this Tabitha, that "by interpretation her name was
+Dorcas." This good woman was a _Grecian_, or foreign Jewess, and as
+such, her name was Tabitha, which means an "antelope"--a very graceful
+animal of the deer kind, having very beautiful eyes. It was a common
+practice amongst the Arabs, and other nations of Asia, to give to
+female children the names of such animals as were particularly
+admired. The Jews, instead of calling Tabitha by what was _to them a
+foreign_ name, called her Dorcas; because that word, in their
+language, meant antelope. Therefore, Dorcas was the Jewish
+interpretation of Tabitha.
+
+Peter did not leave Joppa again immediately after the restoration of
+Dorcas; on the contrary, "he tarried many days in Joppa, with one
+Simon a tanner."
+
+The Gospel had by this time been preached freely to the Jews in
+Jerusalem, and throughout Judaea, Samaria, and Galilee; and the time
+was now come for it to be preached to the Gentiles also. Peter was
+accordingly chosen by God to begin this work, about A.D. 40. We are
+told, "There was a certain man in Caesarea called Cornelius, a
+centurion of the band called the Italian band, a devout man, and one
+that feared God with all his house, which gave much alms to the
+people, and prayed to God alway." The Italian band, was a company of a
+thousand Roman soldiers, acting probably as a guard to the Roman
+governor of Judaea, whose usual residence was at Caesarea, a city of
+great importance.
+
+Cornelius was one of the centurions, or captains, of the Italian band:
+he was a Gentile, who had already given up idolatry, and become a
+sincere worshipper of the God of Israel: but as he had not observed
+all the forms and ceremonies required by the Law, the Jews did not
+look upon him as one of themselves. Such persons were called
+"Proselytes of the Gate"; and although they were allowed to dwell
+among the Jews, they were looked upon as unclean.
+
+Cornelius had brought all his household to worship the One True God:
+he was constant in prayer; and he showed his love for God, by charity
+to man for His sake.
+
+Such a devout man was well pleasing to the Lord, Who now called him to
+a "knowledge of the truth as it is in Jesus." Cornelius being engaged
+in prayer about the ninth hour of the day, one of the times especially
+appointed for prayer in the temple, saw in a vision an angel of God,
+who told him that by his prayers and his alms (signs of faith and
+obedience), he had found favour with God. The angel then bade him send
+to Joppa for Simon Peter, saying also, "he shall tell thee what thou
+oughtest to do." We may be sure that Cornelius received this divine
+message with joy and thankfulness, and he immediately sent "two of his
+household servants, and a devout soldier of them that waited on him
+continually"--men upon whom he could thoroughly depend, to Joppa, to
+fetch Peter. On the morrow, as these messengers drew near to Joppa,
+the Lord, by means of a vision, prepared Peter to receive them. About
+the sixth hour Peter went up upon the house-top to pray, where he
+would be quiet and undisturbed. "And he became very hungry, and would
+have eaten: but while they made ready, he fell into a trance," or kind
+of fainting fit. In this state he had a vision; and "saw heaven
+opened, and a certain vessel descending unto him, as it had been a
+great sheet, knit (or fastened together) at the four corners, and let
+down to the earth." In this vessel, which is compared to a large
+sheet, were "all manner of four-footed beasts of the earth, and wild
+beasts, and creeping things, and fowls of the air"--many of these
+creatures being unclean, according to the Jewish Law. "And there came
+a voice to him, Rise, Peter; kill and eat. But Peter said, Not so,
+Lord; for I have never eaten anything that is common or unclean. And
+the voice spake unto him again the second time, What God hath
+cleansed, that call not thou common. This was done thrice: and the
+vessel was received up again into heaven." Although Peter was a true
+follower of Jesus Christ, he had not yet got over his Jewish
+prejudices; but like the rest of his countrymen, looked upon the
+Gentiles as unclean, and thought that it was as great a sin for a Jew
+to keep company with a Gentile, as it would be for him to eat any of
+the unclean animals, which the Lord forbade him to touch. The vision
+now sent to Peter, plainly showed him that Jesus did not wish his
+followers to observe any longer the ceremonial Law; and above all,
+that in preaching the Gospel, no distinction was to be made between
+Jew and Gentile. No man was to be looked upon as unclean, since it was
+the Will of God that _all_ should come to the knowledge of the truth,
+and be joined together in one body, the Church.
+
+This vision greatly astonished Peter, and perplexed him: but while he
+"doubted in himself what this vision which he had seen should mean,"
+the whole matter was made plain to him. By this time "the men which
+were sent from Cornelius" had reached Joppa, and having made inquiry
+for the house of Simon the tanner, they now "stood before the gate,
+and called, and asked whether Simon, which was surnamed Peter, were
+lodged there:" and "while Peter thought on the vision," trying to
+discover what it might mean, "the Spirit said unto him, Behold, three
+men seek thee. Arise therefore, and get thee down," to hear wherefore
+they are come, and "go with them," as they will ask thee, "doubting
+nothing"--having no doubts or fears upon the subject, but feeling sure
+that you are doing right by going with them,--"for I have sent them."
+
+
+
+
+Chapter VIII.--PETER AND CORNELIUS.
+
+
+Having received the direct commands of God by the Holy Spirit, "Peter"
+at once "went down to the men which were sent unto him from Cornelius;
+and said, Behold, I am he whom you seek; what is the cause wherefore
+ye are come? And they said, Cornelius the centurion, a just man, and
+one that feareth God, and of good report among all the nation of the
+Jews, was warned from God by an holy angel to send for thee into his
+house, and to hear words of thee. Then called he them in, and lodged
+them. And on the morrow Peter went away with them, and certain
+brethren from Joppa accompanied him. And the morrow after they entered
+into Caesarea." Cornelius, knowing at about what time his messengers
+might be expected back, had called his friends together to receive
+Peter, whom he was anxiously expecting to come with his servants. "And
+Cornelius waited for them, and had called together his kinsmen and
+near friends. And as Peter was coming in, Cornelius met him, and fell
+down at his feet, and worshipped him." Thus did the centurion show his
+joy and gratitude after the manner of the Gentiles, who often did pay
+to their fellow creatures that degree of reverence and worship due to
+God alone; and Cornelius, looking upon Peter as the especial servant
+of God sent to him by the interposition of an angel, might naturally
+on his appearance fall into this error. Peter, however, at once
+checked such an expression of the centurion's feeling; teaching him,
+that the worship due to God must never be given to any man under any
+circumstances; so, when Cornelius fell at his feet, "Peter took him
+up, saving, Stand up; I myself also am a man. And as he talked with
+him, he went in, and found many that were come together. And he said
+unto them, Ye know how that it is an unlawful thing for a man that is
+a Jew to keep company or come unto one of another nation; but God hath
+shewed me that I should not call any man common or unclean. Therefore
+came I to you without gainsaying, as soon as I was sent for." Having
+thus given an account of himself, Peter very naturally added, "I ask
+therefore for what intent ye have sent for me?" Cornelius at once gave
+to Peter an account of the vision that had been vouchsafed to him, and
+in consequence of which he had sent for him; and added, "and thou hast
+well done that thou art come. Now therefore are we all here present
+before God, to hear all things that are commanded thee of God."
+
+Peter, as a Jew, had been brought up to believe that the favour of God
+was confined to the descendants of Abraham; but he now openly
+expresses his conviction, that no such line of separation existed,
+saying, "Of a truth I perceive that God is no respecter of persons:
+but in every nation he that feareth him, and worketh righteousness, is
+accepted with him:" a doctrine very displeasing to the unbelieving
+Jews, but most comforting to the Gentiles, who were no longer shut out
+from the favour of God, now that all distinction between Jew and
+Gentile was done away with by the preaching of the Gospel. Peter then
+spake to Cornelius and his friends of Jesus; of His Life, Death,
+Resurrection, and of the commandment which He had given to His
+Apostles "to preach unto the people, and to testify that it is he
+which was ordained of God to be the Judge of quick and dead;" and
+Peter ended his discourse by repeating the great Gospel truth, "that
+through faith in Jesus all may receive remission or pardon of their
+sins."
+
+Even while Peter was speaking, the Lord gave a signal proof that there
+was indeed, in His sight, no difference between Jew and Gentile,
+amongst those who believed the Gospel, and became followers of Jesus;
+for "the Holy Ghost fell on all them which heard the word," that is,
+the Gospel as now preached by Peter; and the Spirit enabled "them to
+speak with tongues," that is, to speak foreign languages, as in the
+case of the Apostles on the Day of Pentecost: for this instance of
+mercy they did magnify and praise the Lord.
+
+"And they of the circumcision," the Jews who had become believers, and
+had now accompanied Peter from Joppa to Caesarea, "were astonished,
+because that on the Gentiles also was poured out the Holy Ghost," in
+this plain and unmistakeable manner.
+
+"Then answered Peter, Can any man forbid water, that these should not
+be baptized, which have received the Holy Ghost as well as we?" Peter
+justly felt, that these Gentiles, who had so evidently been made
+partakers of "the inward and spiritual grace of Baptism," might be
+safely allowed to receive "the outward visible sign." "And he
+commanded them to be baptized in the name of the Lord. Then prayed
+they him to tarry certain days" at Caesarea, that he might yet further
+instruct them in the doctrines of the Gospel.
+
+Peter no doubt complied with this request, and we may be sure that he
+dwelt on the necessity of holiness in all the followers of Jesus, and
+exhorted his hearers to constant and earnest prayer to Him, from Whom
+come all good gifts, and without Whose help man can do no good thing.
+
+"The Apostles and brethren that were in Judaea, heard that the Gentiles
+had also received the word of God," without at the same time hearing
+under what circumstances Peter had gone amongst them to preach it.
+
+"And when Peter was come up to Jerusalem, they that were of the
+circumcision,"--that is, those Jews who, although they had become
+disciples, still thought that the Law of Moses was to be obeyed in all
+its ceremonies, and that the Gospel should be preached to Jews
+only,--blamed, or "contended with Peter, saying, Thou wentest in to
+men uncircumcised, and didst eat with them." Peter, instead of being
+angry, that he, one of the Apostles appointed by Christ, should be
+thus called to account by those whose duty it was to learn of him,
+quietly "rehearsed (or repeated) the matter from the beginning, and
+expounded it by order unto them," beginning with his own vision at
+Joppa, and ending with the baptism of Cornelius and his friends, in
+consequence of the pouring out of the Holy Ghost upon them; saying, in
+regard to this subject, "Then remembered I the word of the Lord, how
+that he said, John indeed baptized with water; but ye shall be
+baptized with the Holy Ghost. Forasmuch then as God gave them the like
+gift as he did unto us, who believed on the Lord Jesus Christ, what
+was I, that I could withstand God?"
+
+"When they heard these things, they held their peace," ceased to blame
+Peter, seeing that he had only done as God directed him: and being now
+convinced that it was indeed the Will of the Lord that the Gospel
+should be preached to all nations, they "glorified God, saying, Then
+hath God also to the Gentiles granted repentance unto life."
+
+All who believe in Jesus Christ themselves, will always rejoice when
+others are brought to do so too: Christians will ever show their love
+for Jesus, by doing all in their power to bring others to know and
+love Him: and whatever else we may be able to do, let us always
+remember to pray for them, and to ask God to let "His knowledge cover
+the earth as the waters cover the sea."
+
+One thing more we should remark, as it teaches us a useful lesson in
+our dealings with our fellow creatures; and that is, how often
+disputes and quarrels would be avoided, if we followed Peter's
+example; and, instead of being angry when we are unjustly blamed, were
+to take it patiently, and then quietly explain all the circumstances
+which have caused the misunderstanding. But instead of that, amongst
+us, whether children or grown-up people, if one makes a false
+accusation, or casts undeserved blame upon another, that other too
+often feels provoked and angry, and answers sharply; one sharp cross
+answer leads to others; and so on, until there is a regular quarrel,
+whereby both parties sin against God: and all this might have been
+prevented by a few quiet gentle words of explanation. Let us remember,
+"that a soft answer turneth away wrath," and that the "beginning of
+strife is as when one letteth out water,"--we cannot tell where it
+will stop.
+
+The Lord bids us live peaceably with all men: let us try to do so,
+striving never to provoke others, nor to be provoked by them.
+
+We have seen that, after Stephen's death, most of the disciples left
+Jerusalem, and "they which were scattered abroad upon the persecution
+that arose about Stephen, travelled as far as the country of
+Phenice," or Ph[oe]nicia, to the N.W. of Judaea, and to the isle of
+Cyprus, and to the town of Antioch in Syria, which lay about twelve
+miles from the sea, having the river Orontes running through it. To
+all these distant parts the disciples travelled, "preaching the word
+to none but unto the Jews only," who happened to be in those different
+places. "And some of them were men of Cyprus and Cyrene, which, when
+they were come to Antioch, spake unto the Grecians," the Jews born in
+foreign lands, preaching the Lord Jesus. The people of Cyprus, and of
+Cyrene on the coast of Africa, spake the Greek language; and
+therefore, could make themselves understood by the Grecians, who knew
+nothing of Hebrew, the language in which the other disciples preached.
+"And the hand of the Lord was with" all them that preached; and "a
+great number believed, and turned unto the Lord."
+
+"Then tidings of these things came unto the ears of the church which
+was in Jerusalem: and they sent forth Barnabas, that he should go as
+far as Antioch," to ascertain the truth of what the Apostles had
+heard, and to confirm the faith of those who had turned to the Lord.
+Barnabas was now numbered with the Apostles, and exercised like
+authority; "for he was a good man, and full of the Holy Ghost and of
+faith." When he came to Antioch, and had seen how by the grace of God
+so many were truly converted, he "exhorted them all, that with purpose
+of heart they would cleave unto the Lord": that is, that they would
+continue steadfast in the faith, and determine to devote themselves
+entirely, body and soul, heart and mind, to the service of the Lord.
+The preaching of such a man could not fail to have its effect; for he
+was full of the Holy Ghost; and so we read that "much people was added
+unto the Lord."
+
+
+
+
+Chapter IX.--PETER DELIVERED FROM PRISON.
+
+
+Barnabas, finding that there was plenty of work to be done at Antioch,
+"departed to Tarsus, for to seek Saul," that he might come and help
+him. "And when he had found him, he brought him unto Antioch. And it
+came to pass that a whole year they assembled themselves with the
+church" (that is, joined in the assemblies of the believers), "and
+taught much people,"--converting, we may be sure, Gentiles as well as
+Jews. Scripture tells us here, "And the disciples were called
+Christians first in Antioch." Some people have thought that this name,
+in which we glory, was given to the disciples by their enemies, in
+scorn of them as followers of Christ; but it is far more likely that
+it was given them by Saul and Barnabas, under the direction of the
+Holy Spirit.
+
+Up to this time, the Jewish converts were called amongst themselves
+"disciples," "believers," "saints"; and all together, "the Church."
+Their enemies called them "Nazarenes," "Galileans," or the "men of
+this way." Now that there were so many of them, it was quite necessary
+that they should be distinguished by some peculiar name; and what name
+could be more appropriate, than one which marked them as the followers
+and disciples of Jesus Christ--believers in the Messiah, the Anointed,
+through Whom alone they, and all mankind, could receive pardon of
+their sins? Let us, whilst we glory in the name of Christians, take
+care that we are not so in name _only_. All who are joined to Christ,
+or made part of His body the Church, by Baptism, are now called
+Christians. The cross is the sign, or symbol, of the Christian faith.
+In Baptism, the figure of the cross is made on the forehead of the
+person baptized, to signify that he, or she, is now entered as a
+faithful soldier and servant of Christ; and that this service is to be
+continued as long as life lasts.
+
+This shows us what each one of us should be,--"a faithful soldier,"
+fighting against all the enemies of our Lord, which are the Devil and
+his evil angels, our own bad passions and desires, and every kind of
+sin: and "a faithful servant," studying to know his Master's Will,
+that he may do it thoroughly, whatever suffering or trouble it may
+bring upon himself. Let us seriously consider whether we are such
+Christians, really and truly trying to serve and please God. If we are
+_not_, the name of Christian will be of no use to us. Jesus Himself
+says, "Not every one that saith unto me, Lord, Lord, shall enter the
+kingdom of heaven; but he that doeth the will of my Father which is in
+heaven." Let each one of us pray earnestly to God, that for the sake
+of His blessed Son, Jesus Christ, He will give us the help of the Holy
+Spirit, so that we may become true Christians in the sight of Him, by
+Whom all our thoughts, words, and actions are known.
+
+In order to understand perfectly all that the Bible tells us, it is
+necessary to mention a few circumstances connected with the history of
+the Jews, which are not written in the Scriptures, but are told us by
+a man called Josephus, himself a Jew, who lived at this time, and has
+left us an account of all that he saw and heard amongst his
+countrymen. We have already heard that Herod the Great, who slew the
+infants of Bethlehem, had many descendants, who all bore the same
+name, and several of whom are spoken of in Scripture. Some account has
+already been given of them. Aristobulus, one of the unfortunate sons
+of Herod the Great and Mariamne, left two sons: one named Herod
+Agrippa, called also the Elder, to distinguish him from his own son,
+named also Herod Agrippa; and another son, also called Herod, who
+became King of Chalcis. Herod Agrippa the Elder lived for some years
+quietly at Rome, as a private person, and was in favour with Tiberius,
+who became Emperor of Rome A.D. 14. But some persons having accused
+Herod, whether truly or falsely we cannot say, of wishing for the
+Emperor's death, he was put into prison, where he remained until
+Tiberius died, about four years after the Crucifixion of Jesus.
+Caligula, who became Emperor at the death of Tiberius, A.D. 37, made
+Herod Agrippa king over Iturea and some neighbouring parts of the
+country.
+
+Pontius Pilate had ceased before this to be Governor, or Procurator,
+of Judaea. A riot, or disturbance, had taken place amongst the people
+of Samaria. Pilate put a stop to it; but he afterwards treated the
+people with such extreme severity, that the Roman Emperor deprived him
+of his government, which he had held for about ten years. Pilate was
+banished to Vienne, a place in Gaul (as France was then called), and
+there he killed himself.
+
+About the same time that Pilate was deprived of his office, Herod
+Antipas was also deprived of his. Herod Antipas, the second son of
+Herod the Great, was the tetrarch, or governor of Galilee, who put
+John the Baptist to death, and who, with his men of war, mocked and
+ill treated our blessed Lord, Who was sent to him by Pilate. A few
+years after the death of Jesus, Herod wished to make himself king of
+Judaea; and he was in consequence deprived of his government, and
+banished into Spain, also a Roman province, where he died miserably.
+So soon did punishment fall upon these two bad men, who had sinned
+against the Lord Jesus Christ.
+
+Caligula, who made Herod Agrippa king over some parts of Syria and
+Palestine, was anxious to be looked upon and treated as a god; and of
+course his heathen subjects did not much care whether he were so
+considered or not. But although the Jews had refused to believe in the
+Messiah, they had, ever since the return from the Captivity, a horror
+of worshipping anything but the Lord God Almighty, the God of Abraham.
+When, therefore, Caligula ordered that a gilt statue of himself, as a
+god, should be set up in the temple, all Judaea was filled with horror;
+and for several weeks the people ceased from following their usual
+occupations, and the country towards Mount Carmel was crowded with
+people in mourning. The Roman governor of Syria, charged to set up
+this statue, seeing the distress of the people, kindly listened to
+their entreaties, that he would wait a little before he executed this
+dreadful order. The Jews then applied to Herod Agrippa the Elder, who
+happened to be in Rome; and he, with great difficulty, persuaded
+Caligula not to insist upon setting up this statue.
+
+When Claudius became Emperor, A.D. 41, he added the provinces of Judaea
+and Samaria to Herod's dominions, so that he governed the whole land
+of Palestine, bearing the title of king.
+
+The trouble that the Jews were in under Caligula, prevented their
+thinking so much of persecuting the Christians; and thus the Church of
+Christ had a little rest, and went on increasing. But now that Herod
+Agrippa had become King of Judaea, it was different; for he, seeing the
+number of Christians increasing in a most extraordinary manner, was
+fearful that they might rebel, and refuse to obey him as their king:
+therefore we read, "Now about that time Herod the king stretched forth
+his hands to vex certain of the church. And he killed James the
+brother of John with the sword. And because he saw it pleased the
+Jews, he proceeded further to take Peter also." Herod was anxious to
+gain favour with his Jewish subjects; and there was no more certain
+way of doing so, than by persecuting the Christians. Having therefore
+killed one of the sons of Zebedee, he determined to take Peter, who
+was one of the chief amongst the Apostles. "Then were the days of
+unleavened bread"--that is, the Feast of the Passover was now drawing
+near; and the preparation for that Holy Sacrifice had already begun,
+by the putting away of leaven out of every Jewish house, according to
+the Law of Moses. "And when Herod had apprehended Peter, he put him in
+prison, and delivered him to four quaternions of soldiers to keep
+him; intending after Easter to bring him forth to the people," with
+the intention, no doubt, of slaying him, as he had already slain
+James. Four soldiers formed a quaternion; four quaternions therefore
+were sixteen men, who were especially appointed to guard Peter. "Peter
+therefore was kept in prison: but prayer was made without ceasing of
+the church unto God for him": and the prayers of the saints were more
+effectual than all the precautions taken by Herod.
+
+It was customary with the Romans to fasten a prisoner to his keeper by
+a light chain, which went round the wrist of each; thus rendering it
+impossible for the prisoner to move without the knowledge of his
+keeper. For greater security, Peter was thus bound to two of the
+soldiers.
+
+During the night before the day on which "Herod would have brought
+Peter forth, he was sleeping between two soldiers, bound with two
+chains: and the keepers before the door kept the prison. And, behold,
+the angel of the Lord came upon him, and a light shined in the prison:
+and he smote Peter on the side," (to awaken him,) "and raised him up,
+saying, Arise up quickly. And his chains fell off from his hands,"
+(without disturbing the keepers). "And the angel said unto him, Gird
+thyself, and bind on thy sandals. And so he did. And he saith unto
+him, Cast thy garment about thee, and follow me." Peter did as he was
+told; but all this time he was not aware that he was really free, but
+thought he was merely dreaming: he "wist not that it was true which
+was done by the angel; but thought he saw a vision. When they were
+past the first and the second ward," (different parts of the prison,
+without being perceived by any of those who kept the doors,) "they
+came unto the iron gate that leadeth unto the city; which opened to
+them of his own accord: and they went out, and passed on through one
+street; and forthwith the angel departed from him." His miraculous
+work being now accomplished, the angel left Peter to go on his own
+way. The departure of his heavenly guide seems to have aroused Peter
+to the reality of what had happened; he no longer thought he had seen
+a vision. "And when Peter was come to himself, he said, Now I know of
+a surety, that the Lord hath sent his angel, and hath delivered me out
+of the hand of Herod, and from all the expectation of the people of
+the Jews. And when he had considered the thing, he came to the house
+of Mary the mother of John, whose surname was Mark." This Mark, whose
+name was also John, was the writer of the Gospel bearing his name:
+his mother was sister to Barnabas, and her house was no doubt a place,
+where the Christian brethren often met for the purpose of prayer; and
+now, although it was not yet daylight, "many were gathered together
+praying." Probably they had spent the night in prayer for the
+deliverance of Peter. "And as Peter knocked at the door of the gate, a
+damsel came to hearken, named Rhoda. And when she knew Peter's voice,
+she opened not the gate for gladness, but ran in, and told how Peter
+stood before the gate."
+
+The faith of the brethren was not strong enough to make them at once
+believe in such a wonderful answer to their prayers. They knew that
+Peter was securely shut up in prison; and so, when Rhoda suddenly
+announced that he was standing at the door, they said unto her, "Thou
+art mad"; thinking that she did not know what she was saying: and when
+she insisted "that it was even so," they could not then believe that
+it really was Peter himself, but said, "It is his angel," or spirit.
+"But Peter continued knocking"; thus showing that it was no spirit,
+but a real living being: "and when they had opened the door, they were
+astonished." Peter would not allow them to express their astonishment,
+but "beckoning unto them with the hand to hold their peace," (that is,
+making a sign unto them not to speak,) he "declared unto them how the
+Lord had brought him out of the prison." When he had finished the
+wonderful recital, he said, "Go, shew these things unto James, and to
+the brethren."
+
+Though in many respects all the Apostles were upon an equality, it was
+necessary that some one of them should have the particular direction
+of the affairs of the Church at Jerusalem; and James seems to have
+held this office. The other Apostles therefore gave him an account of
+their labours, and of anything remarkable which took place. This
+James, called "the Less," to distinguish him from James the son of
+Zebedee, is sometimes spoken of as "the Lord's brother," though there
+is every reason to believe that he was not his brother, but the nephew
+of His mother Mary. In those times, such near kinsmen as first
+cousins--that is, the children of brothers and sisters--were often
+called brethren. If the mother of Jesus had had any other children, it
+would not have been necessary for our Lord to commend her to the care
+of His beloved disciple John, whom He bade her to look upon as a son.
+
+James is always considered as the first Bishop: he was Bishop of the
+Church in Jerusalem; and he remained in that city, whilst the other
+Apostles travelled from place to place, preaching the Gospel to all
+people. Peter was anxious that James, and all the brethren, should
+know what had happened to him, that they might bless God for answering
+their prayers in such a wonderful manner, and that their faith might
+be strengthened, by seeing how able and willing the Lord is to
+preserve His servants, and defend them from all enemies, as long as He
+has any work for them to do upon earth.
+
+
+
+
+Chapter X.--SAUL AND BARNABAS CALLED TO PREACH TO THE GENTILES.
+
+
+After giving his message for James, "Peter departed, and went unto
+another place," where Herod's officers would be less likely to look
+for him, than in a house where the Christians were in the habit of
+meeting.
+
+Nor did Peter remain in Jerusalem, where he would at any moment be
+liable to be discovered: what he did is not quite certain, but there
+is good reason to believe that he went to Rome, and preached the
+Gospel to Jews and Gentiles; so as to found, or begin, the
+establishment of a Christian Church in that city. It is also believed
+that Mark went with Peter, and that he then wrote his Gospel, for the
+use of the Christian converts at Rome.
+
+When Herod found that Peter had actually escaped out of prison, he
+caused all the keepers of the prison to be put to death.
+
+After this, he "went down from Judaea to Caesarea, and there abode."
+
+From other writings we learn, that Herod went to Caesarea at this time,
+for the purpose of celebrating a festival in honour of Claudius Caesar,
+who had become Emperor of Rome a year or two before, in A.D. 41. We
+also learn that the people of Tyre and Sidon had in some way or other
+offended Herod, who was intending to make war upon them. The idea of
+war greatly alarmed the inhabitants of Ph[oe]nicia, because they got
+the chief part of their wheat and honey, and other provisions, from
+the land of Judaea; and of course if there were a war, such supplies
+would be stopped, and a famine would be the consequence. We read in
+the Scripture, that "Herod was highly displeased with them of Tyre and
+Sidon: but they came with one accord to him, and, having made Blastus
+the king's chamberlain their friend, desired peace; because their
+country was nourished by the king's country." Herod, at the request of
+Blastus, consented to receive the messengers sent from Tyre and Sidon.
+"And upon a set day," a day appointed for the purpose, "Herod, arrayed
+in royal apparel, sat upon his throne, and made an oration" (or long
+speech) "unto them." What Herod said, we do not know; but Josephus
+tells us that he wore on this occasion a magnificent robe of silver
+tissue, and that the sun shining upon it, made it look so dazzlingly
+bright and beautiful, that the people cried out, Forgive us for having
+only paid honour to you as a mortal king: from this time we shall look
+upon you as being far superior to mortals! Instead of reproving them
+for thus setting up a mortal man as being equal to God, Herod was
+pleased with this speech; but he had soon cause to repent of his pride
+and folly: for before he left the theatre, or public building in which
+such assemblies took place, he was seized with most dreadful pains in
+his stomach, so that in his agony he exclaimed, "I whom ye have called
+a god am now going to die a miserable death." The king was then
+carried to his palace, where he died after five days of fearful
+suffering: a warning to all, who allow others to treat them as if they
+were beings superior to their fellow-men.
+
+None of this is told us in the Bible: all that we read on this subject
+in the Book of Acts, is, that Herod "made an oration. And the people
+gave a shout, saying, It is the voice of a god, and not of a man. And
+immediately the angel of the Lord smote him, because he gave not God
+the glory: and he was eaten of worms, and gave up the ghost."
+
+Herod died about A.D. 44, lamented by the Jews, whose favour he had
+gained by his persecution of the Christians: the Roman soldiers, on
+the contrary, rejoiced at his death, and spake against him, which made
+the Jews very angry. This bad feeling now raised between the Roman
+soldiers and the Jews, was one cause of the troubles and disturbances
+which soon followed: for from this time until Jerusalem was destroyed,
+twenty-six years later, the land of Judaea never enjoyed any real rest
+or quiet. How could the blessing of God, which can alone give peace
+and happiness, rest upon a people who had so fearfully sinned against
+God, by their rejection of the Messiah, His Son Jesus Christ.
+
+Herod Agrippa the Elder, of whose death we have just spoken, left
+three children: a son, bearing his own name of Herod Agrippa; and two
+daughters, Bernice and Drusilla, both mentioned in Scripture.
+
+Herod Agrippa the Second, or Younger, was only seventeen years old
+when his father died; and his dominions were therefore placed under
+the care of a Roman governor; but afterwards he was allowed to rule
+over a part of them, and to take the title of king: and upon the death
+of his uncle, Herod king of Chalcis, the Emperor Claudius allowed this
+Herod Agrippa to succeed to his kingdom. Nero, who became Emperor of
+Rome, A.D. 54, added to the dominions already possessed by Herod
+Agrippa the Second, in the land of Judaea. We shall hear of him again
+in the Book of Acts. Both Drusilla and Bernice were bad women:
+Drusilla married Azizus, king of the Emesians; but Felix, a Roman, who
+afterwards became governor or procurator of Judaea, persuaded her to
+leave her husband, and become his wife. Of this Felix we shall hear
+more by and by, after he became the governor of Judaea.
+
+We must now go back to the history of Saul and Barnabas, whom we left
+at Antioch preaching the Gospel, and bringing into the Church many
+converts, who were then called Christians.
+
+Whilst Barnabas and Saul were still at Antioch, preaching the Gospel
+of Jesus, there "came prophets from Jerusalem unto Antioch. And there
+stood up one of them named Agabus, and signified (or foretold) by (the
+direction of) the Spirit that there should be great dearth (or famine)
+throughout all the world: which came to pass in the days of Claudius
+Caesar," who was at that time Emperor of Rome. The word here translated
+"world," sometimes means the Roman Empire, and sometimes only the land
+of Judaea. In this case, it appears to mean Judaea only; for the dearth
+seems to have been confined to that country: and Josephus, speaking of
+this dearth in the reign of Claudius, tells us, that large quantities
+of corn were sent up to Jerusalem from the neighbouring provinces,
+which could not have been the case if the dearth had been felt in them
+also. On the announcement of the distress about to come upon their
+brethren in Judaea, "the disciples" at Antioch, "every man according to
+his ability, determined to send relief unto the brethren which dwelt
+in Judaea." By this we learn, that the custom of having all things in
+common had not been followed at Antioch. Most probably by this time it
+had been given up altogether; for now that the numbers of Christians
+had so largely increased on all sides, the plan of having all things
+in common would be no longer desirable, or even practicable. Each
+Christian of Antioch determined then to give what he could for the
+relief of their fellow Christians in Judaea; "which also they did, and
+sent it to the elders by the hands of Barnabas and Saul," who
+immediately set out from Antioch, to take the money thus collected to
+the elders of the Church at Jerusalem. These two Apostles stayed in
+Jerusalem for some months; probably about a year. We learn from
+another part of the Book of Acts, that during this stay at Jerusalem,
+Saul had a very remarkable vision. He was praying in the temple, when
+by the power of God he fell into a trance. Whilst he was in this
+state, his bodily senses suspended as it were, and his mind more alive
+to spiritual things, Jesus Christ appeared to him, and said, "Make
+haste, and get thee quickly out of Jerusalem: for they will not
+receive thy testimony concerning me." It surprised Saul to be told
+that the Jews of Jerusalem would not believe him: they knew how he had
+formerly persecuted the Christians, and therefore his change of
+opinions would, he thought, have great weight in convincing them of
+the truth of what he now taught them: therefore he answered, and said,
+"Lord, they know that I imprisoned and beat in every synagogue them
+that believed in thee: and when the blood of thy martyr Stephen was
+shed, I was also standing by, and consenting unto his death, and kept
+the raiment of them that slew him."
+
+To man, these things might seem to make Saul the most fit person to
+convince his countrymen, but not so with God, Who had chosen Saul
+especially to preach the Gospel to the Gentiles. In answer to his
+pleading, therefore, Jesus now gave this positive command, "Depart:
+for I will send thee far hence unto the Gentiles." This was enough,
+and from henceforth Saul became a distinguished preacher to the
+Gentiles. "And Barnabas and Saul returned from Jerusalem, when they
+had fulfilled their ministry," (that is, the work which they came to
+do,) "and took with them John, whose surname was Mark," who had before
+this accompanied Peter to Rome.
+
+Barnabas and Saul therefore went back to Antioch, but they did not
+long remain there.
+
+"Now there were in the church that was at Antioch certain prophets and
+teachers," who joined with Barnabas and Saul in preaching the Gospel.
+"As they ministered to the Lord, and fasted, the Holy Ghost said,
+Separate me Barnabas and Saul for the work whereunto I have called
+them." In what way the Holy Ghost spake, we are not told; but in some
+way or other the Lord made known His Will to His faithful servants,
+whilst they were engaged in the performance of their religious duties.
+The work unto which Barnabas and Saul were now called, was that of
+preaching the Gospel, not to Jews only, or even to Proselytes of the
+Gate, but also to the idolatrous Gentiles, so as to bring them to
+leave their false religion and become Christians. Although the
+appointment of Barnabas and Saul to this work was direct from God, yet
+outward forms were to be observed in dedicating them to it, and solemn
+prayers offered up for their success. In this matter, no doubt the
+prophets and teachers acted by the direction of the same Spirit which
+had bade them separate, or set apart the two Apostles for this
+particular work. "And when they had fasted and prayed, and laid their
+hands on them, they sent them away."
+
+Barnabas and Saul now set out on their first journey, about A.D. 45.
+"So they, being sent forth by the Holy Ghost, departed unto Seleucia,"
+a port at the mouth of the river Orontes, a little to the west of
+Antioch; "and from thence they sailed to Cyprus. And when they were at
+Salamis," a city in the eastern part of the island, "they preached the
+word of God in the synagogues of the Jews"; for though they had a
+positive commission to preach to the Gentiles, they were not to
+neglect the Jews, but preach the Gospel first to them, if they would
+but listen to it. "And they had also John (or Mark) to their
+minister,"--to help in their ministry or work.
+
+
+
+
+Chapter XI.--SAUL'S NAME CHANGED TO PAUL.
+
+
+Having preached the Word at Salamis, Barnabas and Saul, with Mark,
+journeyed on, proclaiming their good tidings in every village. "And
+when they had gone through the isle," they came unto Paphos, the chief
+city, situated on the western coast of Cyprus. Here the "deputy of the
+country," that is, the magistrate or governor appointed by the Roman
+Emperor, resided: this deputy, whose name was Sergius Paulus, was
+himself a Roman and a heathen; but he was "a prudent man," that is, a
+man of good sense and understanding; therefore, when he heard of
+Barnabas and Saul teaching new and wonderful doctrines, he was
+anxious to hear and judge for himself as to their truth: he therefore
+"called for Barnabas and Saul, and desired to hear the word of God."
+But Sergius Paulus had with him, as his friend and adviser, a Jew,
+whose name was Bar-jesus: he was also called Elymas, because he was
+looked upon as a sorcerer or magician, and the word "Elymas" means
+something of that sort. This man, who pretended to be a prophet, and
+to have power to work miracles, did not at all wish that Christianity
+should spread; and seeing that the Roman governor was inclined to
+believe what the Apostles taught, he contradicted them, "withstood
+them, seeking to turn away the deputy from the faith." For this
+conduct Saul reproved him severely, pronouncing upon him a heavy
+punishment: we read, "Then Saul, (who also is called Paul,) filled
+with the Holy Ghost, set his eyes on him, and said, O full of all
+subtilty and all mischief, thou child of the devil, thou enemy of all
+righteousness, wilt thou not cease to pervert the right ways of the
+Lord? And now, behold, the hand of the Lord is upon thee, and thou
+shalt be blind, not seeing the sun for a season. And immediately there
+fell on him a mist and a darkness; and he went about seeking some to
+lead him by the hand. Then the deputy, when he saw what was done,
+believed, being astonished at the doctrine of the Lord." He saw that
+the Apostles were far superior to Elymas, who could not save himself;
+and he at once believed all that they taught, convinced that God was
+indeed with them.
+
+We have read, "then Saul, who also is called Paul"; and we find that
+from this time he is never again spoken of in Scripture by the name of
+Saul. As the Bible does not tell us _why_ his name was changed, we
+cannot be sure; but there are several reasons which may have caused
+the change. First, Sergius Paulus was the first idolatrous Gentile
+mentioned as having become a Christian, and it is very probable that
+the Apostle had the name of Paul (which is the same as Paulus) given
+to him, in remembrance of this act of mercy shown to the Gentiles by
+God. Then, again, the Jews, particularly those who like Paul were not
+born in the land of Judaea, often had a Roman as well as a Hebrew name
+given to them; and they called themselves by either, according to the
+custom of the people amongst whom they went. Some persons think that
+the Apostle now chose the name of Paul, which means "little" or
+"weak," instead of that of Saul, meaning "beloved" or "desirable."
+Paul was now humble; he felt that he was weak, and that whatever he
+might be able to do, could be done only by the power of the Holy
+Ghost, directing and helping him. But whatever the cause may be, it is
+certain that from this time he is always called Paul--a name much more
+pleasing to the Gentiles, amongst whom he was appointed to teach, than
+the Hebrew appellation of Saul. The remaining chapters of the Book of
+Acts give us the account of the Five Journeys made by this Apostle, in
+order to preach the Gospel to the Gentiles: of the other Apostles we
+hear but little. We generally speak of the Apostles and Evangelists as
+_St._ Peter, _St._ John, _St._ Paul, _St._ Matthew, _St._ Luke, &c.
+"Saint" means good and holy; and we may well call the Apostles so, to
+distinguish them from other men; for they were holy men, inspired and
+guided in a peculiar way by the Holy Ghost, and we should, therefore,
+speak of them and think of them with reverence; remembering, that by
+their preaching and writings, we, and all mankind, have learnt the
+blessed tidings of salvation through Jesus Christ. St. Paul was now on
+his first journey, in company with St. Barnabas; and St. Mark was with
+them. From Paphos they sailed to Perga, in Pamphylia, a country in the
+southern part of Asia Minor. The Scripture tells us that here John, or
+St. Mark as we call him, "departing from them, returned to Jerusalem."
+Why he did this, we are not told; but from what we read in other parts
+of Scripture, we are sure that he did wrong. He was a young man, and
+probably he was discouraged by the idea of all the difficulties and
+hardships which the Apostles must meet with. After the departure of
+St. Mark, St. Paul and St. Barnabas travelled northward into the
+province of Pisidia, where there was also a town called Antioch,
+built, like Antioch in Syria, by Seleucus Nicanor, who was king of
+Syria after the death of Alexander the Great. Seleucus gave the name
+of Antioch to these cities, in memory of his father Antiochus. When
+the Apostles came to Antioch in Pisidia, they "went into the synagogue
+on the sabbath day, and sat down. And after the reading of the law and
+of the prophets, the rulers of the synagogue sent unto them, saying,
+Ye men and brethren, if ye have any word of exhortation for the
+people, say on." We have already learnt that the Jews were required to
+set up a synagogue, in any place where ten men could meet for public
+worship; and that every synagogue had its rulers: men respectable both
+from age and character, who directed the services, and had some
+authority over other members of the congregation. On the Sabbath
+morning, two lessons were appointed to be read: one out of the Law, or
+Books of Moses; the other from the writings of the Prophets: on
+week-day mornings, the Law only was read. After these Lessons had been
+read, it was customary for some Teacher or Rabbi to preach or speak to
+the people: and if any strange teacher or learned man happened to be
+present, he was often called upon by the rulers of the synagogue, to
+perform this part of the service. Even if the rulers of the synagogue
+at Antioch in Pisidia, knew nothing before this of the Apostles, they
+would see at once that they were Rabbis or Teachers, because they "sat
+down," which was customary for all belonging to this class: probably,
+too, they sat down in the seats expressly set apart for the Doctors
+and Teachers.
+
+Being invited by the rulers of the synagogue to "say on," if they had
+"any word of exhortation for the people," the Apostles gladly seized
+the opportunity of speaking to them of Jesus, and exhorting them to
+believe in Him. "Then Paul stood up, and beckoning with his hand," to
+draw the attention of the congregation, "said, Men of Israel, and ye
+that fear God, give audience," that is, listen to my words. By the
+"men of Israel," St. Paul meant Jews born of Jewish parents, the real
+descendants of Abraham: by "ye that fear God," he meant proselytes
+from the Gentiles who had adopted the Jewish religion, though they
+were not Jews by birth. Both equally needed to be taught the Gospel,
+and St. Paul, calling upon both to listen, spake of the bringing of
+the Children of Israel out of Egypt; of the mercy of God shown to them
+in their wanderings, in spite of all their sins; and of their final
+settlement in the land of Canaan. He then mentioned their government
+by Judges, until, at the wish of the people, God gave them a king in
+the person of Saul, who was succeeded by David, a man favoured by the
+Lord. St. Paul then went on to explain that God had, according to His
+promise, raised up from David's seed or descendants, a Saviour in the
+Lord Jesus Christ, to whom John the Baptist had borne testimony; but
+that the Jews and their rulers had put Him to death: thus fulfilling
+the prophecies, though, if they had attended to their meaning, they
+would have understood that Jesus was indeed the promised Messiah. St.
+Paul then proceeded to show that God had fulfilled all His promises,
+as written in the Psalms or elsewhere, by raising Jesus from the dead;
+adding, "Be it known unto you therefore, men and brethren, that
+through this man is preached unto you the forgiveness of sins: and by
+him all that believe are justified from all things, from which ye
+could not be justified by the law of Moses." None could be justified,
+or accounted righteous by the law, because none could keep all its
+commandments and ordinances; but those who believed in Jesus as their
+Saviour, would for His sake, be _looked_ upon as righteous. Having
+thus preached to the congregation the great Gospel truth of remission
+of sins, St. Paul warned his hearers not to disregard his words, lest
+the sentence pronounced by one of their prophets, "Behold, ye
+despisers, and wonder, and perish," should fall upon them.
+
+The words of St. Paul made an impression upon some part of his
+hearers; for when the Jews were gone out of the synagogue, the
+Gentiles, that is, the Jewish proselytes from the Gentiles, besought
+that these words might be preached to them again. Many of the Jews and
+religious proselytes also followed Paul and Barnabas, when the
+congregation was broken up, and were persuaded by the Apostles to hold
+fast the blessed truths, which by the grace of God they had learnt.
+
+The fame of St. Paul's preaching, mean time, spread rapidly, "And the
+next sabbath day came almost the whole city together to hear the word
+of God. But when the Jews saw the multitudes, they were filled with
+envy," fearing lest the Gospel, which they rejected, should be
+believed by others; and therefore they "spake against those things
+which were spoken by Paul, contradicting and blaspheming." Then Paul
+and Barnabas plainly told these Jews, that they had begun by preaching
+the word of God to them, because such was the Will of God; but, as
+they wilfully refused the salvation thus offered to them, they should
+now, in obedience to the same God, turn to the Gentiles, and bring the
+heathens into the Church of Christ, Who was to "be for salvation unto
+the ends of the earth." The Gentiles, the idolatrous Gentiles, who now
+for the first time forsook their idols, as well as those who had
+already turned from idolatry to worship the God of the Jews, were very
+glad when they heard this, "and glorified the word of the Lord"; and
+many of them believed. This made the Jews very angry, and they
+"stirred up the devout and honourable women, and the chief men of the
+city, and raised persecution against Paul and Barnabas, and expelled
+them out of their coasts." The devout and honourable women were female
+proselytes of rank, who had great influence over the lower classes in
+the city. By their false accusations, the unbelieving Jews managed to
+stir up the higher class of citizens and the rulers of the city, to
+persecute the Apostles and drive them out of their country. "But they
+shook off the dust of their feet against them, and came unto Iconium,"
+a town to the S.E. of Antioch, in the province of Lycaonia. We must
+remember, that when Jesus first gave commandment to His Apostles to go
+and preach to the Jews, He told them that when they left any house or
+city, where the people refused to hear them, they were to shake off
+the dust of their feet, to show that they would have nothing more to
+do with them: just as the Jews, who looked upon the dust of heathen
+lands to be polluted, shook it off their garments, to signify that
+they had nothing to do with such idolaters. But the disciples, who
+were left at Antioch, "were filled with joy, and with the Holy Ghost."
+They rejoiced in the knowledge of those blessed truths which they had
+learnt from the Apostles; and the Holy Ghost was abundantly shed upon
+the members of the infant Church at Antioch, encouraging and assisting
+them to increase in faith and righteousness of life.
+
+
+
+
+Chapter XII.--ST. PAUL'S FIRST APOSTOLIC JOURNEY.
+
+
+"And it came to pass in Iconium, that Paul and Barnabas went both
+together into the synagogue of the Jews, and so spake, that a great
+multitude of the Jews and also of the Greeks believed. But the
+unbelieving Jews stirred up the Gentiles, and made their minds evil
+affected against the brethren." Still the Apostles abode there for a
+long time, speaking boldly; the Lord bearing testimony to the truth of
+what they taught, by the miracles He enabled them to work.
+
+"But the multitude of the city was divided: and part held with the
+Jews, and part with the Apostles." The result was, that the Apostles
+were in danger of being stoned, by the joint attack of the heathens,
+and the Jews and their rulers. But being aware of their danger, "they
+fled unto Lystra," a town to the S.E. of Iconium, "and there they
+preached the Gospel."
+
+At Lystra there was a certain man who had been lame from his birth,
+and had never walked, being "impotent in his feet." "The same heard
+Paul speak," and believed. Paul, "perceiving that he had faith to be
+healed, said with a loud voice, Stand upright on thy feet." The
+people, seeing such a wonderful cure effected at the bidding of the
+Apostle, immediately thought that he and Barnabas were two of their
+imaginary gods; and cried out, "The gods are come down to us in the
+likeness of men. And they called Barnabas, Jupiter," who was their
+chief god; "and Paul, Mercurius, because he was the chief speaker."
+Mercurius, or as we call him Mercury, was the god of eloquence;
+supposed to enable people to speak well: he was considered to be a
+constant attendant upon Jupiter. "Then the priest of Jupiter, brought
+oxen and garlands unto the gates, and would have done sacrifice with
+the people," to the gods whom they supposed had honoured them with a
+visit. Oxen and bulls were sacrificed to Jupiter; garlands of flowers
+were placed on their heads, and the priests also wore garlands. Every
+heathen city was placed under the protection of some particular deity,
+called its tutelary god; whose temple or statue was set up before the
+city gate. The tutelary god of Lystra was Jupiter, the statue of
+"which was before the city."
+
+The Apostles were dreadfully distressed at the idea of such things
+being done in their honour; and "they rent their clothes, and ran in
+among the people, crying out, and saying, Sirs, why do ye these
+things? We also are men of like passions with you"; and then they went
+on to tell them, that they were come on purpose to teach all people to
+give up worshipping idols and believing in vain gods, and to turn
+instead to the One only God, who made all things, and caused the
+fruits of the earth to grow for the food of man; and Who, though in
+times past he had suffered all nations to walk in their own ways, had
+now sent His messengers, the Apostles, to teach men better things.
+
+With difficulty the Apostles prevented the people from doing sacrifice
+unto them.
+
+These people, who had been ready to worship the Apostles as gods, were
+soon led into a contrary extreme: for certain Jews came from Antioch
+and Iconium, who probably told the people of Lystra, that Paul and
+Barnabas were only magicians and sorcerers; and that though they had
+by their wicked arts healed one cripple, they were just as likely to
+do harm to their fellow creatures as good. These men, "persuaded the
+people, and, having stoned Paul, drew him out of the city, supposing
+he had been dead. Howbeit, as the disciples stood round about him, he
+rose up, and came into the city." The Lord had work for him to do, and
+now restored him to life. What had now happened, was a warning to Paul
+to remain no longer at Lystra; "and the next day he departed with
+Barnabas to Derbe," another city of Lycaonia, not far from Lystra.
+"And when they had preached the gospel to that city, and had taught
+many," they, trusting in the protection of God, went again to Lystra,
+and to Iconium, and Antioch, to strengthen the faith of those whom
+they had already converted to Christianity; "confirming the souls of
+the disciples, and exhorting them to continue in the faith"; and
+showing them that those who would enter into the kingdom of heaven,
+must expect many troubles upon earth. The Apostles then appointed
+elders to look after and direct the affairs of every Church, or body
+of Christians in those towns, and with prayer and fasting, they
+commended them to the protection and blessing of "the Lord, on whom
+they believed."
+
+St. Paul and his company then journeyed through Pisidia and Pamphylia:
+"and when they had preached the word in Perga," the chief city in
+Pamphylia, "they went down into Attalia," a sea-port to the S. W. of
+Perga, "and thence sailed to Antioch," in Syria. This ended St. Paul's
+first Apostolic Journey, which had occupied rather more than one year.
+At Antioch they had been appointed to their work; and the protection
+and grace of God had been prayed for to enable them to perform it.
+They had now accomplished their work, and therefore they "gathered the
+church together," and told all that they had done, or rather "all that
+God had done with them, and how he had opened the door of faith unto
+the Gentiles"--that is, how, by their preaching, God had given to the
+idolatrous Gentiles an opportunity of becoming true believers, and
+members of the Church,--an opportunity of which great numbers had
+gladly taken advantage.
+
+No doubt all the believers in Antioch rejoiced greatly when they heard
+of the success which had attended the Apostles' preaching; for all who
+know and love God themselves, are anxious that others should do so
+also.
+
+St. Paul and St. Barnabas abode for some time with the disciples at
+Antioch: probably for about two years. Towards the end of this period,
+the Christians at Antioch were disturbed by the mistaken teaching of
+certain men who came down from Judaea. These men, who were Jews, had
+belonged to the sect of the Pharisees, and though now converted to be
+Christians, they could not yet believe that all the ceremonial part of
+the Law of Moses was to be entirely done away with: therefore, when
+they were come to Antioch, they "taught the brethren, and said, Except
+ye be circumcised after the manner of Moses, ye cannot be saved."
+
+Such teaching, so very different from that of the Apostles, caused
+great distress in Antioch, where most of the believers had either been
+proselytes of the gate, only worshipping the Lord God of Israel, but
+not observing any of the ceremonies commanded by the Law of Moses; or
+else idolaters, until they became Christians. All these converts had
+been truly taught by St. Paul and St. Barnabas, that if they believed
+in Jesus so as to obey His word, that was quite sufficient; and that
+they would be as acceptable in the sight of God, as if they had been
+Jews from their birth, keeping the whole Law perfectly. The Christians
+of Antioch therefore might well be frightened and distressed, at being
+now told that they could not obtain the salvation promised by the
+Gospel, unless they kept all the ordinances of the Mosaic Law: in
+short, that if they wished to be saved, they must be Jews as well as
+Christians. The Apostles of course opposed these Jewish teachers, and
+tried to convince them that the Gospel was all-sufficient; and that
+Christ's disciples had but to follow their Master's teaching. They do
+not seem, however, to have succeeded, and the perplexity of the
+Christians continued. "When therefore Paul and Barnabas had no small
+dissension and disputation with them, they determined that Paul and
+Barnabas, and certain other of them, should go up to Jerusalem unto
+the Apostles and elders about this question"--that is, to ask James
+and the elders of their Church, to decide, whether the Jewish teachers
+or the Apostles were to be believed.
+
+Just before this time, we learn from other histories, that there had
+been great troubles amongst the Jews in Judaea. A famine had afflicted
+the country,--probably that which Agabus had foretold. This had been
+followed by riots. In the year 48 (A.D.), a Roman soldier, who cared
+nothing for the religion of the Jews, and did not look upon the temple
+as a holy place, profaned it in some way, and thus made the Jews very
+angry. A great tumult was immediately raised, and several thousand
+Jews were crushed or trampled to death, in the narrow ways leading to
+the temple; and other disturbances followed.
+
+These things are not mentioned in the Bible, but it is well to note
+them, as they show us how the punishment of the Jews as a nation, was
+continually felt, from the time when they filled up the measure of
+their guilt, by crucifying their Messiah.
+
+It was in the year 49 (A.D.), that St. Paul and St. Barnabas left
+Antioch for Jerusalem, in order to consult the Church there, as to the
+necessity of keeping the Law of Moses.
+
+We read in the Book of Acts, that "being brought on their way by the
+church, they passed through Phenice and Samaria, declaring the
+conversion of the Gentiles: and they caused great joy unto all the
+brethren. And when they were come to Jerusalem, they were received of
+the church, and of the Apostles and elders, and they declared all
+things that God had done with them. But there rose up certain of the
+sect of the Pharisees which believed, saying, That it was needful to
+circumcise them, and to command them to keep the law of Moses." This
+last passage is not very clearly put: the last verse is what the
+Apostles _said_ as to the reason of their coming to Jerusalem.
+
+The meaning of the whole passage is, that St. Paul and St. Barnabas
+explained to the Church all that it had pleased God to do by means of
+their preaching, and how great numbers of the Gentiles had become
+Christians, and were serving God faithfully: but that certain of the
+sect of the Pharisees which believed, had disturbed them by saying,
+that it was needful that they should be circumcised like the Jews, and
+keep all the ceremonies and ordinances commanded by the Law of Moses.
+
+James and the other elders of the Church, having heard all that St.
+Paul and St. Barnabas had to say, saw that it was very necessary to
+settle a question, which was of the greatest importance to the
+converts from the Gentiles. And they "came together for to consider of
+this matter," and decide upon what message should be sent back to
+Antioch.
+
+When the Apostles and elders of the Church began to talk over the
+matter, there was much difference of opinion amongst the brethren:
+some being inclined to agree with the Pharisees, that the Law of Moses
+ought to be observed; others thinking that the Gospel was to be
+_instead_ of the Law, and not added to it.
+
+This gave rise to a great deal of discussion and argument; each side
+advancing their own opinions, and trying to persuade the other party
+to agree with them. This went on for some time, till at last, St.
+Peter, who was present, stood up, and gave his opinion upon the
+matter.
+
+
+
+
+Chapter XIII.--DECISION OF THE CHURCH AS TO OBSERVING THE MOSAICAL
+LAW.
+
+
+"And when there had been much disputing, Peter rose up, and," alluding
+to the affair of Cornelius, "said unto them, Men and brethren, ye know
+how that a good while ago God made choice among us, that the Gentiles
+by my mouth should hear the word of the gospel, and believe." He then
+reminded them, that the Holy Ghost had been visibly poured out upon
+those Gentile converts, showing that in the eyes of Him Who seeth the
+heart, they were as acceptable as the Jewish converts; and that
+therefore it could not be necessary for them to observe the ceremonial
+part of the Law, which Jesus came to do away with. The Jews themselves
+had never kept the Law so perfectly as to deserve the favour of God;
+and now that Jesus had delivered them from the observance of that Law,
+why should the Gentiles be required to observe it. "Now therefore,"
+Peter asks, "why tempt ye God," why provoke ye Him to anger in
+opposing His Will, "to put a yoke upon the neck of the disciples,
+which neither our fathers nor we were able to bear? But we believe
+that through the grace of the Lord Jesus Christ we shall be saved,
+even as they."
+
+Such words from St. Peter, who was well known to have been formerly of
+a different opinion, could not fail to produce an effect upon his
+hearers, who now listened quietly and patiently to what was told them
+by St. Paul and St. Barnabas. "Then all the multitude kept silence,
+and gave audience to Barnabas and Paul, declaring what miracles and
+wonders God had wrought among the Gentiles by them."
+
+When these two Apostles had ended their history, and "held their
+peace," James, the ruler and director of the Church, declared it to be
+his opinion, that it was most certainly the Will of God, that the
+Gentiles should be received into the Christian Church _without_ being
+required to keep the Law, as the Jewish teachers had insisted; and
+that this had been the intention of the Lord from the beginning, and
+had been accordingly foretold by the prophets. "Wherefore," said he,
+"my sentence is, that we trouble not them, which from among the
+Gentiles are turned to God: but that we write unto them, that they
+abstain from pollutions of idols, and from fornication, and from
+things strangled, and from blood. For Moses of old time hath in every
+city them that preach him, being read in the synagogues every sabbath
+day."
+
+This speech of St. James requires a little explanation. The Law of
+Moses required that animals used for food should be killed in a
+particular way; and a Jew was to be considered as unclean, if he ate
+any meat not prepared in this manner. Much of the meat eaten by the
+Gentiles, was the flesh of animals offered in sacrifice to their false
+gods, or idols: to eat of such food polluted a Jew,--that is, made him
+unclean. Now, an idol was in reality nothing, nor did it signify how
+food was prepared, if it was eaten with thankfulness. But at that time
+there were very many Jewish converts who had long kept the Law of
+Moses, and held that to eat of meat offered to idols, or of the flesh
+of animals "strangled," instead of being killed as the Law required,
+did pollute a man, and render him unclean. St. James therefore
+considered, that for the present, it would be better for the Gentile
+converts to abstain from animal food, prepared in a different way from
+what the Jews thought lawful, that they might not offend them; and
+that they might, moreover, show that they had given up offering any
+sacrifices to idols. St. James therefore thought it well, in excusing
+them from most of the observances of the Law, to caution the Gentile
+converts not only to keep themselves free from all manner of sin, but
+also to avoid every appearance of idolatry. The reason which St. James
+gives for this decision is, that as the Law of Moses was read every
+Sabbath day, and reverenced by all the Jewish converts, it was better
+not to disregard such ordinances, though in themselves they were
+matters of indifference. What St. James said was approved of by the
+other members of the Church.
+
+"Then pleased it the Apostles and elders, with the whole church, to
+send chosen men of their own company to Antioch with Paul and
+Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among
+the brethren: and they wrote letters by them," bidding the Gentile
+converts at Antioch not to be troubled by the teaching of the Jewish
+teachers, saying, "For it seemed good to the Holy Ghost, and to us, to
+lay upon you no greater burden than these necessary things; that ye
+abstain from meats offered to idols, and from blood, and from things
+strangled, and from fornication: from which if ye keep yourselves, ye
+shall do well. Fare ye well."
+
+In this letter, St. Paul and St. Barnabas are spoken of as "beloved,"
+"men that have hazarded their lives for the name of our Lord Jesus
+Christ": and the Christians of Antioch are told, that Judas and Silas
+have been sent, in order that they might explain more fully what had
+been written on the subject, about which St. James and the Church at
+Jerusalem had been consulted. Sending these two brethren was a very
+wise measure. Had St. Paul and St. Barnabas returned alone, the Jewish
+teachers might have raised a question, as to how far they, being
+interested in the matter, could be trusted to deliver any messages
+correctly; but Judas and Silas, having nothing to do with the affair,
+must be regarded as unprejudiced witnesses as to what they had heard
+in Jerusalem.
+
+Judas and Silas are both called Prophets. "The Prophets" appear to
+have been a class of teachers who were inspired to foretell future
+events, as well as to preach the Gospel; but they had not so much
+power and authority as the Apostles. Then, again, there were other
+teachers, who were not Prophets. God gave different gifts and powers
+to different men, according to the work He appointed for them to do.
+It is the same now: we have not all the same power, but each one of us
+should try to do _all_ we _can_ to serve God, and do good to our
+fellow creatures.
+
+The letters being written, and delivered to Judas and Silas, the
+Apostles were dismissed, and "came to Antioch: and when they had
+gathered the multitude together, they delivered the epistle: which
+when" the Christian brethren "had read, they rejoiced for the
+consolation" it had given them, in the assurance that they were by no
+means called upon to keep the whole Law of Moses.
+
+Judas and Silas made themselves very useful at Antioch; for they
+"exhorted the brethren with many words, and confirmed them" in the
+faith. "And after they had tarried there a space, they were let go in
+peace from the brethren unto the Apostles" in Jerusalem. But one only
+availed himself of this permission: for "it pleased Silas to abide
+there still," and therefore he remained in Antioch with St. Paul and
+St. Barnabas, "teaching and preaching the word of the Lord." Many
+other teachers also helped them; and thus another year passed away.
+
+We next read that, "some days after, Paul said unto Barnabas, Let us
+go again and visit our brethren in every city where we have preached
+the word of the Lord, and see how they do." This was a very good
+thought: another visit from the Apostles would be a great comfort to
+the Christians of Iconium, Lystra, Derbe, and other places; and
+especially to the elders of those Churches, who would be glad to have
+their advice on many subjects. St. Barnabas was very willing to go;
+but now a dispute arose, which caused the separation of these two
+Apostles; for "Barnabas determined to take with them Mark," his
+nephew; "but Paul thought not good to take with them" one who had left
+them on their first journey as soon as they landed in Pamphylia; "and
+went not with them to the work," of preaching to the Gentiles in Asia
+Minor.
+
+Differences of opinion will arise amongst the best of men, and so far
+there was nothing wrong in the conduct of the Apostles: but, alas!
+instead of seeking counsel from God, and settling the matter
+peaceably, Scripture tells us that "the contention was so sharp
+between them, that they departed asunder one from the other." It is
+sad to hear of these two holy men parting from each other in anger;
+but it is a warning to us to keep a strict watch over all _our_ words,
+that we may not fall into that strife, which is so displeasing in the
+eyes of God. Let us always remember that no dispute or quarrel, can be
+carried on unless both parties give way to sinful feelings.
+Differences must arise; and even if we feel it our duty not to give up
+our own design, we can, by gentleness, forbearance, and self-denial,
+prevent any "sharp contention," even though we may thus be obliged to
+offend our adversary. Where no principle of right is concerned, we
+should give up our own wishes for the sake of "living peaceably with
+all men," as the Gospel enjoins us to do.
+
+St. Paul was afraid to trust St. Mark: he had failed once; and perhaps
+the Apostle was too stern in his condemnation of his fault, and too
+unwilling to believe in his repentance. St. Barnabas, on the other
+hand, from his nearer connexion with St. Mark, felt that he might now
+be trusted; and he was probably angry with St. Paul for not also
+believing this. A little calm and quiet talk might perhaps have
+settled the matter; or, at any rate, might have led to an amicable
+separation, instead of "a sharp contention," which parted them
+asunder.
+
+However it was, this unhappy dispute was overruled for the good of the
+Church; because by going separately, these two zealous Apostles could
+visit many more places than they could have done, had they continued
+to journey together. We must remember also, that though these Apostles
+were for the moment angry with each other, these feelings did not
+last; and, some years afterwards, we find St. Mark the companion of
+St. Paul.
+
+At the time of which we are now speaking, however, "Barnabas took
+Mark, and sailed unto Cyprus." How long he stayed there, or where he
+went afterwards, we are not told; but we may be sure that, wherever he
+went, his words strengthened the faith of believers, whilst he
+laboured to bring fresh converts into the Church.
+
+"And Paul chose Silas" to accompany him on his Second Apostolic
+Journey, "and departed, being recommended by the brethren unto the
+grace of God. And he went through Syria and" the neighbouring province
+of "Cilicia, confirming the churches." He then went northward into
+Lycaonia; and at either Derbe or Lystra he found a young man, called
+Timotheus, or Timothy, one of the believers, who was well spoken of by
+other Christians in those parts, because they saw that in all things
+he tried to obey Jesus, and follow His example. The mother of Timothy
+was called Eunice, and his grandmother Lois. Both these women were
+Jewesses, but had become Christians many years before. Eunice then
+married the father of Timothy, by birth a Greek, but then a proselyte
+of the gate, worshipping the God of Israel, but not observing the Law
+of Moses. As soon as the little Timothy was old enough to learn, his
+mother Eunice had carefully taught him the things of God, and
+instructed him in the faith of Jesus Christ: so that now, by the
+blessing of God, he was a true Christian.
+
+Many children are taught nothing while they are young, and know no
+more of God and Jesus Christ than if they were heathens. We must pity
+and pray for them; and children who have the blessing of being early
+taught these things, should show their thankfulness, by trying to
+_learn_ and _do_ all that the Gospel teaches. No teaching can _make_ a
+child _love_ and _serve_ God; but no one can love or serve Him unless
+they learn how to do so. Therefore children should pay the greatest
+attention to all that is taught from the Bible and Prayer Book,
+praying to God that the Holy Spirit may help them to do whatever they
+see to be right.
+
+
+
+
+Chapter XIV.--PAUL AND SILAS AT PHILIPPI.
+
+
+Timothy had paid attention to the teaching of his mother, praying for
+grace to perceive and know what things he ought to do; and striving
+earnestly to fulfil the same: and now, St. Paul, seeing that such a
+young man would be most useful in preaching both to Jews and Gentiles,
+"would have him to go forth with him" on his journey: and he "took and
+circumcised him because of the Jews which were in those quarters: for
+they knew all that his father was a Greek."
+
+As the son of a Jewess, Timothy would be supposed to have been
+circumcised; and the Jews, finding that this was not the case, and
+knowing that his father had been a heathen, would probably have been
+unwilling to listen to him; and thus his usefulness would have been
+sadly interfered with. Circumcision, in Timothy's case, was
+_unnecessary_, but there was nothing _wrong_ in it; and therefore, to
+avoid giving offence to the Jews, St. Paul acted as we have heard.
+Taking Timothy with him, St. Paul now continued his journey. "And as
+they went through the cities, they delivered them the decrees for to
+keep, that were ordained of the Apostles and elders which were at
+Jerusalem," that is, the decrees concerning the observance of the Law
+of Moses by the Gentiles. And so were the Churches established in the
+faith, and increased in number daily.
+
+After preaching the Gospel in Phrygia and Galatia, St. Paul and his
+companions would have gone into other parts of Asia Minor, but the
+Spirit of God made it known to them, that they were not to do so: they
+went therefore to Troas, a sea-port quite in the northern part of the
+Archipelago. Here St. Paul's little band of followers was increased,
+for St. Luke joined them; and from this time, in relating what
+happened, St. Luke writes "we" and "us," showing that he was one of
+those concerned in the events he describes. Besides writing the Book
+of Acts, St. Luke wrote the Gospel which bears his name. We know
+nothing of St. Luke, except that he was a Jew and a physician: he was
+probably a native of Antioch, in Syria. St. Luke tells us that, at
+Troas, St. Paul saw in a vision a man of Macedonia, who stood and
+prayed him, saying, "Come over into Macedonia, and help us." St. Paul,
+rightly looking upon this as a call from God, immediately embarked on
+board a ship, and sailing by the island of Samothracia, landed at
+Neapolis, a sea-port of Thracia. Macedonia had once been a separate
+kingdom, but the Romans, who had in the Apostles' time got possession
+of all that country called Greece, had divided the whole into two
+great parts: one of these contained Macedonia, Thessaly, and Epirus,
+but went by the name of Macedonia: the other division, called Achaia,
+contained the rest of Greece, including the Peloponnesus.
+
+From Neapolis St. Paul proceeded to Philippi, which was "the chief
+city of that part of Macedonia," and a Roman colony: that is, it was
+peopled or inhabited by the descendants of Romans, who had been placed
+there by Julius Caeesar and by the Emperor Augustus. The place had got
+the name of Philippi long before, from Philip then king of Macedonia,
+who repaired the buildings of the city, and added many handsome new
+ones. Philip was the father of Alexander the Great, a famous king, of
+whom we read much in ancient history. Both Philip and Alexander lived
+and died more than 300 years before Jesus Christ was born.
+
+St. Paul and his companions remained some time at Philippi; and St.
+Luke says, "on the sabbath we went out of the city by a river side,
+where prayer was wont to be made; and we sat down, and spake unto the
+women which resorted thither."
+
+Besides the synagogues, or buildings for public worship, the Jews had
+also, in every place where they took up their residence, smaller
+buildings or oratories, to which people might constantly resort for
+the purposes of prayer. These oratories were generally built in the
+fields, or by the side of a stream. To one of these oratories, close
+to the city of Philippi, St. Paul and his companions went, that they
+might speak of the Lord Jesus Christ, to those who went there to
+worship the Lord God of Israel. Amongst their first converts was "a
+certain woman named Lydia," a native of the city of Thyatira, in Asia
+Minor, but resident in Philippi for the purposes of trade. Scripture
+says, she was a "seller of purple": what this may mean, we do not
+exactly know; but it probably means, that she sold some fine materials
+for female dress. At any rate, she had become a "proselyte of the
+gate," and worshipped God: and the Lord "opened her heart," so "that
+she attended unto the things which were spoken of Paul," with a
+sincere desire to learn; and in consequence became a real convert to
+Christianity, inducing all the members of her family to follow her
+example. "And when she was baptized, and her household, she besought
+us, saying, If ye have judged me to be faithful to the Lord, come into
+my house, and abide there." Eager to show her sincerity by _doing_
+something for the service of God, she now anxiously sought to be of
+use to the messengers of Jesus for their Lord's sake; and entreated
+them to take up their abode in her house.
+
+St. Luke adds, "And she constrained us"--that is, so urged and
+entreated, as to force them to do as she wished. We now read, "And it
+came to pass, as we went to prayer, a certain damsel possessed with a
+spirit of divination met us, which brought her masters much gain by
+soothsaying."
+
+This damsel seems to have been a slave, who, being possessed by an
+evil spirit, spake in a mysterious way, foretelling future events: and
+as the heathens were great believers in such things, many of them
+consulted this unfortunate girl, and gave her money for exercising her
+powers. This money went to her masters, to whom she thus brought much
+gain. The Lord now chose this damsel, to give a proof that He can
+constrain even evil spirits to bear testimony to the truth of Christ's
+religion; for St. Luke says, "The same followed Paul and us, and
+cried, saying, These men are the servants of the most high God, which
+shew unto us the way of salvation."
+
+The damsel at Philippi, though under the influence of the evil spirit,
+was constrained by a higher power to bear evidence to the truth of
+doctrines, calculated to overthrow the empire of Satan. "And this did
+she many days. But Paul, being grieved" to see her under the dominion
+of an evil spirit, "turned, and said to the spirit, I command thee in
+the name of Jesus Christ to come out of her. And he came out the same
+hour": thus putting an end to all future soothsaying. "And when her
+masters saw that the hope of their gains was gone," they were greatly
+enraged, and "caught Paul and Silas and drew them into the
+market-place unto the rulers, and brought them to the magistrates,
+saying, These men, being Jews, do exceedingly trouble our city, and
+teach customs, which are not lawful for us to receive, neither to
+observe, being Romans." Such an accusation was sure to gain immediate
+attention from the magistrates, or governors of the city, as the
+Roman Emperors were very severe in any cases of rebellion or
+opposition, in their distant provinces: and though there was at that
+time no express law against Christianity, there was a law requiring
+all persons to worship the gods of the country; and Christianity was,
+of course, opposed to all idolatrous practices. Covetousness, or a
+sinful love of money, is, we are told, the root of much evil: the
+masters of the damsel cared not how much St. Paul preached the Gospel,
+as long as it did not interfere with their gains; but as soon as it
+did, they raised an outcry against the Apostles. Now let us remember
+that covetousness, or an eager desire for our own gain, whether of
+riches, honours, or pleasures, is just as great a sin now, as it was
+when the Scriptures were first written; and let us try never to let
+any thoughts of our own advantage or gain, lead us to _do_ or _allow_
+what we know to be wrong; or _prevent_ our doing what we feel is
+right. These men succeeded in their persecution of Paul and Silas, for
+"the multitude rose up together against them: and the magistrates,"
+without further consideration, "rent off their clothes," preparatory
+to their being scourged, "and commanded to beat them. And when they
+had laid many stripes upon them, they cast them into prison, charging
+the jailor to keep them safely." The jailor, having received so
+special a charge, determined to keep it: and therefore "thrust them
+into the inner prison, and made their feet fast in the stocks"--a
+machine fixed to the floor, having round holes just to go round the
+ancles, so that when it was shut upon them, it was quite impossible
+for the poor prisoners to move. Now imagine the sufferings of St. Paul
+and his companion: bleeding and smarting from the severe wounds made
+by the scourge, and their feet so confined, that they could get no
+ease by any change of posture! We might expect to find them lamenting
+over their terrible sufferings, or, at least, praying to God to
+deliver them. But the Scripture tells us, "And at midnight Paul and
+Silas prayed, and sang praises unto God": their faith was great; they
+rejoiced to suffer for the sake of Jesus, and they praised God for all
+His wondrous works: they sang from their hearts with loud voice, and
+the other "prisoners heard them." No doubt such joyful songs, from the
+lips of those whom they knew to be in pain, surprised their fellow
+prisoners, who had soon a greater cause for astonishment. The prayers
+and praises of Paul and Silas went up to God: "And suddenly there was
+a great earthquake, so that the foundations of the prison were
+shaken: and immediately all the doors were opened, and every one's
+bands were loosed. And the keeper of the prison awaking out of his
+sleep, and seeing the prison doors open, he drew out his sword, and
+would have killed himself, supposing that the prisoners had been
+fled." The jailor knew full well, that if the prisoners under his
+charge had escaped from prison, he would surely be put to death by the
+Roman magistrates; and, to avoid the disgrace of such a death, he was
+about to kill himself. Being a heathen, he did not know, as Christians
+do, that it is a fearful sin to put an end to our own lives: and
+therefore, rather than be punished for a fault of which he was not
+guilty, he prepared to kill himself. "But Paul," knowing his
+intention, "cried with a loud voice, saying, Do thyself no harm: for
+we are all here. Then he called for a light, and sprang in, and came
+trembling." Having thus convinced himself that his prisoners were
+indeed still in the prison, the jailor felt at once that the Apostles
+were certainly holy men, the messengers of God. No doubt he knew that
+for preaching the Gospel they had been cast into prison, and the
+wonderful things which he had now seen, convinced him that all they
+had said was true: therefore he "fell down" on his knees "before Paul
+and Silas, and brought them out" of prison, "and said, Sirs, what must
+I do to be saved? And they said, Believe on the Lord Jesus Christ, and
+thou shalt be saved, and thy house." What blessed words! and then they
+doubtless explained to him that the faith here spoken of, meant such a
+belief in Jesus, as would lead to repentance for all sin so
+displeasing to Him, and make men strive to do all in their power to
+please Him: for to believe the Gospel, means to do all that the Gospel
+teaches. Such, no doubt, was the Apostles' teaching, as "they spake
+unto him the word of the Lord, and to all that were in his house." The
+jailor showed his gratitude to the Apostles by doing all he could for
+their relief and comfort: for "he took them the same hour of the
+night, and washed their stripes." "And when he had brought them into
+his house, he set meat before them, and rejoiced, believing in God
+with all his house." Convinced and truly converted from the errors of
+idolatry to a belief of the truth as it is in Jesus, the jailor of
+Philippi with his family were at once admitted as members of the
+Christian Church; he "was baptized, he and all his, straightway."
+
+
+
+
+Chapter XV.--ST. PAUL LEAVES PHILIPPI.
+
+
+It would seem that the magistrates of Philippi, upon thinking calmly
+over the matter, felt that they had acted hastily and unjustly, in
+commanding two men to be scourged and put into prison, without a
+trial; for we read, "And when it was day, the magistrates sent the
+serjeants," officers under their command, to the jailor, "saying, Let
+those men go." The keeper of the prison, well pleased to receive such
+an order, told this to Paul, saying, "The magistrates have sent to let
+you go: now therefore depart, and go in peace. But Paul said unto" the
+serjeants who stood by, "They have beaten us openly uncondemned, being
+Romans, and have cast us into prison; and now do they thrust us out
+privily? nay verily; but let them come themselves and fetch us out."
+
+Now in order to understand all this, we must remember that the Romans,
+who thought themselves greatly superior to any other people in the
+world, were very jealous of their power and privileges as citizens of
+Rome. Thus, if a Roman citizen was ill treated, the Roman Government
+would severely punish any one who had dared to ill treat him. All
+persons whose parents were natives and citizens of Rome, were looked
+upon as _free-born_ citizens; and enjoyed from their birth, all the
+rights and privileges given by the Roman Government to her subjects.
+
+Persons not born of Roman citizens, if they had done good service,
+either by fighting for Rome, or in any other way, were often rewarded
+by receiving the _Freedom of the City_; that is, by being looked upon
+and treated as Roman citizens, and having an equal share in all the
+privileges and benefits, granted to such Romans as _were_ free-born.
+
+St. Paul was not a native of Rome, nor were his parents; for they were
+Jews, settled at Tarsus, in Cilicia: probably some of his ancestors,
+his grandfather or great-grandfather, had served in the Roman armies,
+and been rewarded for some great service, by receiving the freedom of
+the city: after which, all his descendants would be looked upon as
+free-born citizens of Rome.
+
+The Roman Emperors sometimes allowed strangers to _buy_ the
+privileges: the Emperor Claudius did so: and for a large sum of money
+allowed people to have _for themselves_ the privileges of a Roman
+citizen--a great advantage in those days, as the rulers of every
+Roman province were bound to protect every Roman citizen in it, and
+not suffer any one to be ill treated. To scourge and imprison a Roman
+citizen, without having first _proved_ him to have been guilty of some
+great crime, was an offence which the Roman Government punished most
+severely; and therefore, we find that when the serjeants went back,
+and "told these words unto the magistrates, they feared, when they
+heard that they were Romans. And they came and besought them" not to
+report the treatment they had received, "and brought them out" of
+prison, "and desired (or entreated) them to depart out of the city."
+
+We may be quite sure that St. Paul neither valued nor used the
+privileges of a Roman, further than they could serve to the glory of
+God. In this case, many of the people who had seen him and Silas
+beaten and cast into prison, would naturally think that they must have
+done something wrong: this would prevent the people from listening to
+what they taught. It was necessary, therefore, that St. Paul should
+show clearly that he had _not_ deserved any punishment; and that the
+magistrates themselves acknowledged, that they had sinned in treating
+him in such a manner. St. Paul, by his conduct, plainly proved his
+innocence of all offence. "And they went out of the prison, and
+entered into the house of Lydia: and when they had seen the brethren,
+they comforted them, and departed."
+
+Of course the brethren were very sorry to lose St. Paul; but now that
+he had established a Church at Philippi, they could go on without him,
+whilst his teaching was much wanted in other places: and consequently,
+he and Silas journeyed on to the south-west. "Now when they had passed
+through Amphipolis and Apollonia," preaching the Gospel no doubt,
+though we hear nothing as to their success, they went to Thessalonica,
+an important city of Macedonia, and one in which many Jews resided;
+for there was a synagogue there. "And Paul, as his manner was, went in
+unto them" in their synagogue, "and three sabbath days reasoned with
+them out of the Scriptures": showing that those holy writings,
+prophesied both the sufferings and the rising again of Christ the
+Messiah; and then plainly telling them, "this Jesus, whom I preach
+unto you, is Christ," the promised Messiah, of whom your Scriptures
+speak.
+
+"And some of them believed, and consorted with Paul and Silas; and of
+the devout Greeks a great multitude, and of the chief women not a
+few." As usual, the Jews were more bitter against the Gospel than the
+Gentiles; and we read that "the Jews which believed not, moved with
+envy, took unto them certain lewd fellows of the baser sort,"--men of
+no principle, ready at any time to do any mischief which came in their
+way: by the help of these men, the Jews "gathered a company, and set
+all the city on an uproar, and assaulted (or attacked) the house of
+Jason," where they supposed the Apostles to be, "and sought to bring
+them out to the people," who, in their excited state, would probably
+have put them to death without further inquiry.
+
+Jason was one of those who had become a Christian, and he appears to
+have shown hospitality to the Apostles, and lodged them in his house;
+though the mob did not find them there, when they assaulted the house.
+"And when they found them not, they drew Jason and certain brethren
+unto the rulers of the city, crying, These (men) that have turned the
+world upside down are come hither also; whom Jason hath received: and
+these all do contrary to the decrees of Caesar, saying that there is
+another king, one Jesus. And they troubled the people and the rulers
+of the city, when they heard these things." But the rulers could find
+no cause to punish Jason or the other brethren that were dragged with
+him before the judgment seat, so "they let them go," "when they had
+taken security of them." What this "security" was, we do not know;
+probably some promise not to entertain the Apostles, nor to rebel
+against the Roman Emperor.
+
+By "turning the world upside down," the accusers of Jason meant, that
+what the Apostles taught was so different to anything ever heard of
+before, that it would quite alter everything, and make the world no
+longer like the same place. This, let us remember, is exactly what the
+Gospel was meant to do.
+
+It was not considered advisable for the Apostles to remain longer at
+Thessalonica, where the people were too much enraged to listen to
+them; and therefore, "the brethren immediately sent away Paul and
+Silas by night unto Berea."
+
+There was a synagogue of the Jews also at Berea, whither, when it was
+neither useful nor safe for them to remain at Thessalonica, Paul and
+Silas were sent; "who coming thither went into the synagogue of the
+Jews. These were more noble (more liberal-minded and unprejudiced)
+than those in Thessalonica, in that they received the word with all
+readiness of mind, (listened willingly to the teaching of the
+Apostles,) and searched the Scriptures daily, whether those things
+were so": they compared the teaching of St. Paul with the written
+word of the Old Testament, in order to see whether they were justified
+in believing all he taught them. The consequence of this was, that
+many of the Jews believed; "also of honourable women which were
+Greeks, and of men, not a few." But when the unbelieving Jews of
+Thessalonica, heard that the people of Berea were listening to St.
+Paul and becoming Christians, some of them came down on purpose to try
+and put an end to his preaching. They easily found plenty of
+unbelieving Jews and Gentiles ready for mischief, and stirred them up
+to make a riot: the brethren now acted as those at Thessalonica had
+done, and fearing for the Apostle's safety, immediately "sent away
+Paul to go as it were to the sea: but Silas and Timotheus abode,"
+still in Berea.
+
+Two or three of the brethren went with St. Paul to guard him from
+danger. We read, "And they that conducted Paul brought him unto
+Athens," either by sea or by land; "and receiving a commandment," that
+is, a message, from him "unto Silas and Timotheus," bidding them "for
+to come to him with all speed, they departed" to return unto Berea;
+leaving St. Paul alone at Athens.
+
+Athens was the chief city of Achaia, the other province which, with
+Macedonia, formed what the Romans then called "Greece." Athens long
+before this had been a powerful and famous city: it was founded, or
+begun to be built, by a king called Cecrops, who came over from Asia
+during the time that the Israelites were in bondage in Egypt, before
+Moses was born. In the course of time Athens became, as we have said,
+a great and powerful city; full of beautiful temples and other
+buildings: some of these are even standing now; and a great many ruins
+are to be seen, all showing how magnificent the city must once have
+been.
+
+In St. Paul's time, Athens, like most other cities and countries in
+the known world, was under the dominion of the Romans; and the
+Athenians, or inhabitants of the city, were quite devoted to the
+worship of false gods: we are told that there were more idols to be
+seen at Athens, than could be found in any other place.
+
+Now while St. Paul waited at Athens, for Silas and Timotheus to join
+him, "his spirit was stirred in him, when he saw the city wholly given
+to idolatry." Grieved at the state of the Athenians, the Apostle felt
+eager to try and teach them better things: "his spirit was stirred in
+him; therefore disputed he in the synagogue with the Jews, and with
+the devout persons," proselytes of the gate, "and in the market daily
+with them that met with him"; who must have been for the most part
+Gentiles, or heathen idolaters. The market, as has been explained, was
+a public place, where people met for business of all kinds; and to
+talk to each other upon any subjects of importance.
+
+There were at this time in Athens, a great many wise and clever men,
+fond of learning: such men were called "Philosophers." These
+philosophers held different opinions; some believing one thing, some
+another; and as they each wished to bring people over to join them,
+they constantly spake in the market-place, explaining their doctrines,
+and persuading men to believe in them.
+
+Two chief sects (or parties) of these philosophers, were the
+Epicureans and the Stoics. The Epicureans thought that the gods were
+only so in name, and that there was no Divine Power whatever to rule
+over the world; therefore they held, that the wisest thing was, for
+every man to do exactly what he liked best, and only to think of his
+own pleasure, as long as he lived.
+
+The Stoics believed, that there were gods who ruled all things in the
+world so completely, that man became a mere machine, not answerable
+for his own conduct; so that he could never be said to do right or
+wrong: thus they taught, that the only real wisdom was to learn to
+bear with _indifference_ whatever the gods caused to happen to them,
+whether it was what men call good or evil, happiness or misery.
+
+Both these "systems of philosophy" (or sets of opinions), were equally
+contrary to all that St. Paul was appointed to teach. We read, "Then
+certain of the Epicureans, and of the Stoics, encountered him." But
+when they had heard, his teaching, "some said, What will this babbler
+say?"-mocking the Apostle as if he had been talking nonsense, without
+any meaning, just from a love of "babbling," or talking foolishly.
+Others said, "He seemeth to be a setter-forth of strange gods: because
+he preached unto them Jesus, and the resurrection." So little did all
+their wisdom help them to understand spiritual things, that they
+fancied the resurrection of which St. Paul spake, was some _female
+deity_ called by that name, instead of understanding it to be an
+action done by Jesus, whom St. Paul preached. The God of whom St. Paul
+spake, was indeed a strange God unto the Athenian philosophers! but
+instead of ill using the preacher, they, like sensible men, determined
+to hear more on the subject.
+
+
+
+
+Chapter XVI.--ST. PAUL BEFORE THE AREOPAGUS.
+
+
+We have said that the Philosophers of Athens were desirous to hear
+more of St. Paul's doctrines. "And they took him, and brought him unto
+Areopagus, saying, May we know what this new doctrine, whereof thou
+speakest, is? For thou bringest certain strange things to our ears: we
+would know therefore what these things mean."
+
+The Areopagus was a Court of Justice, the chief court in Athens; and
+one of its duties was, to pay particular attention to all matters
+relating to religion, or the worship of the gods. The members of this
+Court met in a building erected upon a certain hill dedicated to Mars,
+the God of War; and thence called Mars' Hill. St. Paul was now brought
+before this Court, that he might give an account of the new doctrines
+which he had begun to teach in Athens. The Athenians were so fond of
+learning, that whenever they heard anything which they did not
+understand, they were anxious to inquire into it, and see what it did
+mean. To a certain degree this was right, for we should all try to get
+as much knowledge as we can, as to good and useful things. But the
+Athenians were too curious; for St. Luke tells us, that "all the
+Athenians and strangers which were" in the city, "spent their time in
+nothing else, but either to tell, or to hear some new thing": and from
+other writers we learn, that the Athenians went from place to place in
+order to meet others, and hear if there was anything new.
+
+Now this love of change and novelty, or "new things," is a great
+fault, and one which often leads us into sin.
+
+If we are always wishing for some _new_ occupation or business, we
+shall never do anything well: if we are longing and seeking for _new_
+amusements, we shall not enjoy what we have: if children are always
+wishing for _new_ toys, they will cease to care about the old ones.
+Therefore all this desire for novelty and change will lead to
+indolence, discontent, covetousness, and many other evil passions. Let
+us remember that people who cultivate a contented spirit, are always
+happy with whatever they have: discontented people are never happy;
+whatever they have, they will still be wishing for something else: for
+it is quite impossible for anybody to have everything he wishes for.
+
+But we must go back to St. Paul, standing before the Court of
+Areopagus, and desired there to give an account of his doctrines. The
+Apostle, glad to have such an opportunity of preaching the Gospel
+before the chief men in Athens, now stood up, and spake gently and
+kindly. He began by telling them, that as he had gone about their city
+looking at the different images to which they bowed down, and at the
+different altars set up for the worship of those whom they called
+gods, he had found one, bearing an inscription "TO THE UNKNOWN GOD."
+This showed that they were "too superstitious," for to worship a God
+of whom they knew nothing, was superstition rather than religion. This
+ignorance, therefore, St. Paul now proposed to remove, so that the
+Unknown God might no longer be so to them: "Whom therefore ye
+ignorantly worship, him declare I unto you."
+
+Before we proceed with what St. Paul said to the Athenians on this
+subject, we will see how they came to dedicate an altar to "the
+Unknown God."
+
+Some time before this, there had been a plague or pestilence in
+Athens; that is, a bad illness, which spread from one person to
+another, until thousands of people died of it. In vain did the
+Athenians pray to all their false gods to stop it: such prayers of
+course _could_ have no effect, and the pestilence went on killing the
+people. At last a number of sheep were taken to Mars' Hill, and there
+set at liberty, to go wherever they pleased, followed by men,
+appointed to watch them. Whenever one of these sheep laid down, it was
+immediately sacrificed to "the propitious god." "Propitious" means
+favourable, kind, willing to grant a request, or supply a want. The
+sheep were thus sacrificed to that one amongst the gods, who would be
+kind enough to put an end to the pestilence. Soon afterwards it did
+please the Almighty to remove this terrible plague: the Athenians of
+course attributed their deliverance to one of their gods; but as they
+could not tell which one of them had been "the propitious god," they
+set up this altar to "the Unknown God," who had come to their help in
+the time of trouble.
+
+We know very well that the Lord God Almighty can alone take away
+disease and sickness, or any other trouble; and therefore, though the
+Athenians did not mean it so, they had really dedicated this altar to
+the One True God, of Whom St. Paul spake. Well therefore did St. Paul,
+when speaking to them of the Unknown God, say, "Whom therefore ye
+ignorantly worship, him declare I unto you."
+
+St. Paul then told the Athenians, that He whom they worshipped as the
+Unknown God, was the Lord Who had made the world and all things in it:
+that He gave life and breath and all things to His creatures, and did
+not require to be worshipped with sacrifices and gifts, as though He
+needed anything at the hands of man. St. Paul said, also, that God had
+made men, in order that they might love and serve Him as their Father:
+and he reminded them, that one of their own poets had said, "For we
+are also his offspring." The poet here meant, was one called Aratus:
+he was born in Cilicia, but had probably lived and studied in Athens,
+so that the Athenians considered him as one of their own poets, and
+were well acquainted with his poem 'On the Heavenly Bodies'; from
+which St. Paul quoted a line.
+
+St. Paul proceeded to explain, that the Lord God Almighty, their
+"Unknown God," was a very different Being to idols of gold, or silver,
+or stone, made or "graven by art and man's device." And he told the
+Athenians, that although the Lord God had hitherto forborne to punish
+those, who in ignorance worshipped idols, that time was now past; for
+now, said the Apostle, He "commandeth all men everywhere to repent:
+because he hath appointed a day, in the which he will judge the world
+in righteousness by that man whom he hath ordained"; meaning the Lord
+Jesus Christ, who shall come to judge the quick and dead: and as a
+proof that God would do this, St. Paul mentioned that Jesus Christ
+Himself had already risen from the grave, saying, "whereof he hath
+given assurance unto all men, in that he hath raised him from the
+dead."
+
+When the Athenians heard St. Paul speaking "of the resurrection of the
+dead," it seemed to them so impossible that a dead man should ever
+come back to life, that they quite laughed at his words: "some mocked;
+and others said, We will hear thee again of this matter. So Paul
+departed from among them"; apparently without having made any
+impression upon his hearers: but it was not so, for in spite of the
+unbelief and ridicule of many, we read, "Howbeit certain men clave
+unto him, and believed: among the which was Dionysius the Areopagite,"
+that is, a member of the court of Areopagus, "and a woman named
+Damaris, and others with them." "After these things, Paul departed
+from Athens, and came to Corinth"; another city of Achaia, in that
+part of Greece which used to be called the Peloponnesus, or rather on
+the isthmus which joined the Peloponnesus to the rest of Greece, and
+took its name from this town. The situation of Corinth, with sea on
+both sides, made it an important place for trade; because ships could
+easily come there from different countries, to sell the merchandise
+they brought with them, and buy such things as they wanted to take
+home. By means of their trade, the inhabitants of Corinth had become
+very rich; their city was flourishing; and many learned men resided in
+it, when St. Paul now came there about A.D. 51. A little before this
+time, the Roman Emperor Claudius, had for some reason or other,
+banished the Jews from Rome. We do not know the reason, but it seems
+likely that it was because there had been a famine in Rome, which the
+people foolishly thought was the fault of the Jews, whom they hated;
+and so to satisfy the people, and prevent any disturbance, Claudius
+commanded all Jews to leave the city.
+
+Among the Jews thus obliged to leave Rome, was a man named Aquila,
+born in Pontus, a country to the N.E. of Galatia, on the Black Sea: he
+was therefore one of the Jews called "Grecians," because, though his
+parents were Jews, he was not born in the land of Judaea. When he was
+obliged to leave Rome, Aquila and his wife Priscilla settled in
+Corinth, where they greatly helped St. Paul. Whether they had become
+believers before they left Rome or afterwards, we do not know; but
+they were Christians when St. Paul came to Corinth, and were probably
+known in some way to the Apostle, for he "came unto them. And because
+he was of the same craft, he abode with them, and wrought: for by
+their occupation they were tent-makers."
+
+The Jews had a saying, that "Every man who does not teach his son some
+trade, teaches him to be a thief"--in which there is a great deal of
+truth; for if a man has learnt no trade by which he can support
+himself honestly, there is great danger of his being tempted to obtain
+a living by dishonest means. It was therefore the custom amongst the
+Jews, even of the higher classes, who like St. Paul had been well
+educated as to letters, to teach their sons some "craft" or
+occupation, whereby they could, if ever it became necessary, earn
+money to provide themselves with food and clothes, and such things as
+are needful.
+
+St. Paul had learnt the trade of tent-making; and he now abode with
+Aquila and Priscilla, working with them for his daily bread, whilst
+every sabbath he "reasoned in the synagogue, and persuaded the Jews
+and the Greeks": trying, that is, to bring them to believe in Jesus
+Christ.
+
+At Corinth, St. Paul was joined by Silas and Timotheus, who had
+remained at Berea when he was so suddenly sent to Athens: they had
+afterwards returned to Thessalonica, from whence they now came to
+Corinth, and gave St. Paul an account of what they had been doing
+since he left them. In consequence of what he now heard from Silas and
+Timotheus, St. Paul wrote an Epistle or letter to the Thessalonians,
+who had become Christians.
+
+In this letter, St. Paul tells the Thessalonians, how thankful he is
+to hear that those who had become Christians, were trying to do all
+that the Gospel taught them they ought to do: and then he assures
+them, that he prays to God to give them more and more faith, and to
+make them love Jesus better and better. Then the Apostle warned them
+not to listen to any teachers, who might try to teach them anything
+different to what he, and Silas, and Timothy, had already taught them.
+St. Paul also told the Thessalonian Christians, that they must
+endeavour to be good and holy; and he gave them many particular
+directions for their conduct, one of which is, "Pray without ceasing."
+The Apostle ends his letter with a prayer, that God will keep them
+free from all sin both in body and soul. This letter of St. Paul's is
+to be found in the Bible, where it is called, "The First Epistle of
+Paul the Apostle to the Thessalonians."
+
+
+
+
+Chapter XVII.--ST. PAUL FINISHES HIS SECOND APOSTOLIC JOURNEY.
+
+
+After Timothy and Silas had joined St. Paul, he spake still more
+plainly and decidedly to the Jews at Corinth, wishing to make them
+follow the example of their brethren at Thessalonica: but when he
+tried to convince them that Jesus was indeed the Messiah, they would
+not listen to him, but "opposed themselves, and blasphemed." Then "he
+shook his raiment, and said unto them, Your blood be upon your own
+heads; I am clean: from henceforth I will go unto the Gentiles." St.
+Paul meant by this, that if by their own obstinacy they _would_
+provoke the Lord to punish them, he was not to blame, for he had tried
+to teach them what was right: and that from henceforth he would
+preach only to the Gentiles in Corinth, and have nothing more to say
+to the Jews; and he shook his raiment, as a sign that he would have
+nothing more to do with them. When St. Paul had thus spoken to the
+Jews in their synagogue, "he departed thence," ceasing to preach in
+the synagogue, "and entered into a certain man's house, named Justus,
+one that worshipped God" as a proselyte of the gate, "whose house
+joined hard to the synagogue." Most probably he had in his house some
+large room, in which it was convenient for St. Paul to preach: and
+here he converted many. "And Crispus, the chief ruler of the
+synagogue, believed on the Lord with all his house; and many of the
+Corinthians hearing, believed, and were baptized."
+
+St. Paul was at this time greatly encouraged by a vision. We read,
+"Then spake the Lord to Paul in the night by a vision, Be not afraid,
+but speak, and hold not thy peace: for I am with thee, and no man
+shall set on thee to hurt thee: for I have much people in this
+city,"--many, that is, who, from hearing St. Paul, would become true
+Christians. Thus encouraged, he continued in Corinth "a year and six
+months, teaching the word of God among them."
+
+During the eighteen months which St. Paul spent in Corinth, he appears
+to have written "The Epistle to the Galatians," which was probably
+written before that to the Thessalonians. St. Paul had, as we have
+heard, preached in Galatia before he went into Macedonia. It seems,
+however, that the Galatians had not continued steadfast in the faith;
+and the Apostle now writes kindly, to express his surprise at their
+having fallen away from the Gospel they had once received; warning
+them seriously not to believe any doctrines contrary to those which he
+had taught them: for that he had been chosen by the Lord in a
+miraculous manner to be an Apostle, and the doctrines which he taught
+to others he had received from God Himself. He also reminds the
+Galatians, that no man could obtain salvation by the works of the Law,
+since none could do them perfectly, and that it is through faith in
+Jesus only, that all men, whether Jews or Gentiles, can be saved.
+Before closing his Epistle, St. Paul gives a list of the works of the
+flesh, or sinful nature of man, and of the works of the Spirit. This
+list we shall do well to study, and also to take as addressed to
+ourselves the Apostle's exhortation, "Walk in the Spirit, and ye shall
+not fulfil the lust of the flesh": remembering always, that "they
+that are Christ's have crucified the flesh with the affections and
+lusts."
+
+From Corinth, at this time, St. Paul also wrote his Second Epistle to
+the Thessalonians; expressing his thankfulness that in the midst of
+persecutions they were increasing in faith; and he encourages them to
+persevere, by reminding them of that day when Christ shall come to
+judge the world, and reward the faithful with everlasting life. He
+then begged those to whom he wrote, to pray that the Gospel preached
+by him might be received by others as it had been by them; and he
+prays for them, that the Lord will "direct their hearts into the love
+of God, and into the patient waiting for Christ."
+
+St. Paul was not allowed to rest undisturbed at Corinth, for when
+Gallio was deputy-governor, or pro-consul, of Achaia, "the Jews made
+insurrection with one accord against Paul; and brought him to the
+judgment seat, saying, This fellow persuadeth men to worship God
+contrary to the law,"--meaning their own law, the Law of Moses. St.
+Paul was going to speak in answer to this charge, but Gallio
+interrupted him, and told the Jews that if they had any wickedness, or
+crime, to accuse St. Paul of, he must of course listen to the charge;
+and adding, "but if it be a question of words and names, and of your
+law, look ye to it; for I will be no judge of such matters." Gallio, a
+heathen, despised both Jews and Christians, and cared nothing about
+the Law of Moses, whether it were observed or not; therefore he would
+not listen to the Jews: "and he drave them from the judgment seat."
+
+"Then all the Greeks took Sosthenes, the chief ruler of the synagogue,
+and beat him before the judgment seat." Why the Greeks beat this Jew,
+we are not told. Some think that Sosthenes was favourable to St. Paul,
+and that on this account the Jews stirred up the heathens to treat him
+in this way. But it seems more likely that Sosthenes was one of the
+most bitter enemies of the Apostle, and had been particularly anxious
+to get him punished; and that the Greeks thought that beating him
+severely, would be the most likely way of putting a stop to any future
+disturbance from the Jews.
+
+However that might be, "Gallio cared for none of those things":
+though, as governor and judge of a province, he was neglecting his
+duty by allowing _any_ man to be treated in such a way. Soon after
+this, St. Paul left Corinth for a time.
+
+When St. Paul left Corinth, soon after the affair with Gallio, it
+would seem that he went to the island of Crete, or Candia, and there
+left one of his companions, called Titus, to direct the affairs of the
+Christian Church in that country. We know nothing of Titus, except
+that his parents were Gentiles, and that he was converted to
+Christianity by St. Paul, who would not allow him to be circumcised,
+lest it should be thought a proof of the _necessity_ of circumcision,
+which the Church had declared to be _unnecessary_ for those heathens
+who embraced the Gospel. Titus was highly esteemed by St. Paul, who
+speaks of him as his "partner" and "fellow helper"; showing that he
+greatly helped him in his work.
+
+We do not exactly know where St. Paul went to from Crete: there is
+reason to believe that in trying to return to Corinth he encountered a
+storm, and was driven by the wind to the western coast of Greece, and
+there shipwrecked, and forced to take refuge in the city of Nicopolis.
+Here the Apostle determined to spend the winter, that he might preach
+the Gospel to the inhabitants of Illyricum--a country to the north,
+forming the eastern shore of the Adriatic Sea. From Nicopolis he
+appears to have written the Epistle to Titus, giving him directions as
+to his own conduct, and telling him what sort of men he must choose to
+help him in teaching the people of Crete. St. Paul also told Titus to
+be very careful to teach all who became Christians, that they must try
+to be good, and lead holy lives, following in all things the example
+of the Lord Jesus Christ.
+
+From Nicopolis, in due time, St. Paul went back to Corinth. In the
+Book of Acts we read nothing of this little journey of St. Paul's. St.
+Luke does not of course tell us everything that the Apostle did, and
+he speaks as if he had remained at Corinth all the time. Speaking of
+St. Paul's final departure from Corinth, St. Luke says, "And Paul
+after this tarried there yet a good while, and then took his leave of
+the brethren, and sailed thence into Syria, and with him Priscilla and
+Aquila; having shorn his head in Cenchrea: for he had a vow." This vow
+must either have been a vow of Nazaritism, already mentioned (vol. ii.
+p. 108), which St. Paul had on some occasion taken in order to please
+the Jews; or some other vow, which he had made in acknowledgment of
+the goodness and mercy of God. Cenchrea was a small sea-port, not far
+from Corinth; and from thence St. Paul and his company, with Aquila
+and Priscilla, sailed to Syria; and then proceeded to Ephesus, a
+large town in Lydia. Ephesus was particularly celebrated for its
+beautiful and magnificent temple, erected in honour of the heathen
+goddess Diana, and set apart for her worship. This Diana, one of the
+pretended deities of the heathen, was supposed to rule all things
+belonging to the chase--to be the goddess of hunting. The moon was
+looked upon as a sign, or symbol, of Diana; and under this form she
+was also worshipped.
+
+St. Paul, as usual, preached in the synagogue at Ephesus, and
+"reasoned with the Jews," who seem to have listened willingly, and
+even wished him to stay on. But "when they desired him to tarry longer
+time with them, he consented not; but bade them farewell, saying, I
+must by all means keep this feast" (of the Passover) "that cometh, in
+Jerusalem: but I will return again unto you, if God will. And he
+sailed from Ephesus. And when he had landed at Caesarea, and gone up,
+and saluted the church" at Jerusalem, and kept the Passover, "he went
+down to Antioch," A.D. 54; thus ending his Second Apostolic Journey,
+which had occupied about four years.
+
+St. Luke has mentioned the places at which St. Paul made any long stay
+during this time; but as we have already seen, he does not notice all
+his short visits to other places. In the same way, St. Luke tells us
+all the most remarkable events that took place during these four
+years; but of course he cannot tell us _everything_ that the Apostle
+did or said: just as the Gospels, though they tell us all things
+needful for us to know, do not relate every word that Jesus said, or
+every miracle that He worked; because, as St. John remarks, "if they
+should be written every one of them, the world itself could not
+contain the books that should be written."
+
+After St. Paul had spent some time at Antioch, he began his Third
+Apostolic Journey: "he departed, and went over all the country of
+Galatia and Phrygia in order, strengthening all the disciples,"--that
+is, he went again to all those places where he had before established
+Churches, or companies of believers, to see how they were going on,
+and to encourage them to persevere in their endeavours to serve the
+Lord faithfully. But in the mean time the Church at Ephesus was not
+left without a teacher; for Aquila and Priscilla remained there, and
+were no doubt of great use in reminding others of all that St. Paul
+had taught them: and of one good work done by them St. Luke gives us
+an account; for we read, "And a certain Jew named Apollos, born at
+Alexandria, an eloquent man, and mighty in the scriptures, came to
+Ephesus. This man was instructed in the way of the Lord; and being
+fervent in the spirit, he spake and taught diligently the things of
+the Lord, knowing only the baptism of John."
+
+Alexandria was a famous city, built by Alexander the Great, in the
+north of Egypt, and celebrated for the many learned men who lived in
+it. Apollos had there studied the Scriptures of the Old Testament, and
+being "eloquent," able to speak well, he taught them diligently in
+Ephesus. But he seems to have heard only of the Baptism of John, and
+to have known only that men were to receive the baptism of repentance,
+of which John spake, to prepare them for believing in the Messiah, of
+Whom John was the messenger, or forerunner. But Apollos does not seem
+to have understood that the Messiah had come, or to have known of His
+promise, to give the Holy Spirit to those who would believe in Him and
+be baptized in the name of the Father, and of the Son, and of the Holy
+Ghost. Apollos was fervent in spirit, full of zeal; and so, as far as
+he knew, he taught diligently. "And he began to speak boldly in the
+synagogue." When Aquila and Priscilla heard him, "they took him unto
+them," probably to reside in their house, "and expounded unto him the
+way of God more perfectly,"--that is, they explained all that he was
+ignorant of; they spake to him of Jesus and of His Baptism, and showed
+him that the sins of all who believed, and were baptized, would be
+forgiven. Apollos listened gladly to the words of Aquila and
+Priscilla, and then wished to go into Greece, to teach others the
+things he had learnt. And when he was disposed to pass into Achaia,
+the members of the Church at Ephesus wrote to those of Corinth, to
+receive him into their company.
+
+At Corinth, Apollos, by his earnestness and faith, "helped them much
+which had believed through grace": nor was this all, "for he mightily
+convinced the Jews, and that publicly, shewing by the scriptures that
+Jesus was Christ."
+
+
+
+
+Chapter XVIII.--ST. PAUL AND THE SONS OF SCEVA.
+
+
+We have said that St. Paul began his Third Apostolic Journey by going
+again through Galatia and Phrygia: then, having passed through the
+"upper coasts" of Asia Minor, he came again to Ephesus, after Apollos
+had gone to Corinth. At Ephesus St. Paul now found certain disciples,
+about twelve men, who had been taught by Apollos, before Aquila and
+Priscilla had expounded to him the way of God more perfectly: to these
+men St. Paul said, "Have ye received the Holy Ghost since ye believed?
+And they said unto him, We have not so much as heard whether there be
+any Holy Ghost. And he said unto them, Unto what then were ye
+baptized? And they said, Unto John's baptism." Then St. Paul explained
+to them that John the Baptist came to call all men to repentance, and
+that his baptism was only meant to prepare the way for that of Jesus,
+and to lead all men to believe in Him, and be baptized in the way
+which He should appoint. "When they heard this, they were baptized in
+the name of the Lord Jesus. And when Paul had laid his hands upon
+them, the Holy Ghost came on them; and they spake with tongues, and
+prophesied." St. Paul, anxious to convert the Jews, spake boldly in
+the synagogue for three months, "disputing and persuading the things
+concerning the kingdom of God." But, as usual, many of the Jews were
+determined not to believe; and not only rejected the truth themselves,
+but spake evil of it, and abused it to the multitude, so as to try and
+prevent their believing it either. St. Paul, seeing this, would teach
+no longer in the synagogue; and "departed from them, and separated the
+disciples, disputing daily in the school of one Tyrannus"; that is, he
+assembled all who were willing to listen to him, in a large room or
+"school"--a name given to those buildings or rooms used for
+instruction in any kind of knowledge. In the school of Tyrannus, who
+was a teacher of some science, and probably a convert, St. Paul now
+preached to all who would come and listen. "And this continued by the
+space of two years; so that all they which dwelt in Asia heard the
+word of the Lord Jesus, both Jews and Greeks. And God wrought special
+miracles by the hands of Paul: so that from his body were brought unto
+the sick handkerchiefs or aprons, and the diseases departed from
+them, and the evil spirits went out of them." They were healed by
+merely touching those articles which the Apostle had touched. Such a
+wonderful exercise of miraculous power must have drawn many to listen
+to the teaching of one, who did such things; and no doubt many, who so
+listened, became true Christians.
+
+We must now say something of the unhappy state of the province of
+Judaea at this time, of which the Bible gives no account. A Roman named
+Felix had been made governor of Judaea A.D. 51, whilst St. Paul was at
+Corinth: Felix treated the Jews cruelly, and ill-used them to such a
+degree, as to drive them into open rebellion; and this, of course, led
+to severe punishments and fresh cruelties. The whole country was in a
+sadly disturbed state: robbers infested every part of it; men came
+forward pretending to be the Messiah, for the Jews, who disbelieved in
+Jesus Christ, still expected the coming of the promised Messiah;
+murders and executions took place constantly: the High Priest was
+murdered at the very altar, and many persons were killed in the
+temple. In short, as Josephus writes, "God seemed to have abandoned
+Jerusalem as a detested city, and to have sent the Romans, to punish
+the Jews for their sin in rejecting and crucifying the Lord Jesus
+Christ."
+
+During this dreadful time of trouble, a Jew from Egypt came to
+Jerusalem, and having persuaded many of the unhappy inhabitants of
+Judaea to believe the lies he told them, he led an immense number of
+them to the top of the Mount of Olives, promising that the Lord would
+there work a great miracle, and deliver them and their country from
+the hands of the Romans. Of course nothing of the kind took place.
+Many of these wretched dupes were slain by the Roman soldiers, and the
+rest fled away, in order to save their lives.
+
+The land of Judaea was indeed in a sad state; the sufferings of the
+Jews were terrible; but they had deserved them. Often and often had
+they been entreated to repent and believe in Jesus, but they would
+not; and now the mercy of God was forced to give place to His just
+anger.
+
+Let this be a warning to us Christians, never to force the Lord to
+take away His mercy from us. If, by our obstinate impenitence and
+continuance in sin, we force Him to punish us _as we deserve_, we must
+perish miserably for ever. But God sees our hearts, and if we are
+really sorry for our sins, and are earnestly trying to conquer
+ourselves and resist our evil passions and desires, He will have mercy
+upon us, and not be extreme to mark what is done amiss.
+
+We have seen that St. Paul remained for two years in Ephesus,
+converting many by his preaching and his miracles. His success as
+usual raised the envy and anger of the unbelieving Jews, who were
+anxious to draw the people away from the Apostle, by making them
+believe that they could work miracles as well as St. Paul. The means
+they took we shall shortly hear.
+
+The Gentile inhabitants of Ephesus were much given to the study of all
+the arts of magic, and were considered to be very clever in the
+practice of them. We have already spoken of sorcery, witchcraft, and
+magic: how far the professors of them were allowed to appear to do
+wonderful things by these means, we do not know; but we do know, that
+any attempt to have such communications with evil spirits was sinful
+in the sight of God, and that the Jews were especially forbidden to
+practice any such arts, or to hold communication with those who did
+so. In spite of this, many of the Jews did follow these sinful
+studies.
+
+St. Luke says, "Then certain of the vagabond Jews, exorcists, took
+upon them to call over them which had evil spirits the name of the
+Lord Jesus," using that Sacred Name as they would have used any of
+their magical spells or words. "Vagabond" means wandering; and we
+generally use the word to describe idle, worthless people, who go
+about begging or stealing, instead of working honestly to gain their
+own living. "Exorcists" was only a name given to those who professed
+to cast out evil spirits by the arts of sorcery.
+
+"And there were seven sons of one Sceva, a Jew, and chief of the
+priests, which did so." The spiritual state of the Jews must indeed
+have been sad, when the sons of a priest could be found thus wilfully
+practising arts, upon which the sentence of death was pronounced by
+the Law! These men, seeing that when St. Paul spake to the evil
+spirits in the name of Jesus, they immediately left the bodies of
+those whom they had possessed, wickedly determined to use that Holy
+Name, in order to heal a man in whom was an evil spirit. And they
+said, "We adjure you by Jesus whom Paul preacheth" to come out of this
+man. "And the evil spirit answered and said, Jesus I know, and Paul I
+know; but who are ye?" The devils were forced to acknowledge the power
+of Jesus, and that for His sake they must obey His servant Paul; but
+they plainly told these Jews that they were in no way subject to them:
+and they gave a strong proof of this, for "the man in whom the evil
+spirit was leaped on them, and overcame them, and prevailed against
+them, so that they fled out of that house naked and wounded." Such an
+event as this showed clearly that all power belonged to God alone, and
+that all magical arts were useless, as well as sinful. "And this was
+known to all the Jews and Greeks also dwelling at Ephesus; and fear
+fell on them all, and the name of the Lord Jesus was magnified,"--more
+thought of, and treated with greater respect.
+
+And many that believed, who had, before they became Christians,
+practised magical arts, now convinced of their extreme sinfulness and
+folly, "came and confessed, and shewed their deeds,"--expressing their
+repentance for these former sins.
+
+Nor was this all: "many of them also which (still) used curious arts"
+saw the wickedness of such practices; and warned by what had happened,
+showed their repentance by their acts; for they "brought their books
+together, and burned them before all men." This was a great proof of
+their earnestness to put an end to the use of magical arts in others,
+as well as in themselves; for they did not attempt to sell these books
+to others, but destroyed them. The books were very valuable, for "they
+counted the price of them, and found it fifty thousand pieces of
+silver"--all this money these men were willing to sacrifice, in order
+to please God. This is a _warning_ as well as an example to us, who
+are too often unwilling to deny ourselves in anything, or make the
+least sacrifice in order to please or obey our Lord.
+
+"So mightily grew the word of God and prevailed,"--that is, the
+blessed truths of the Gospel spread on every side, so that the numbers
+of Christians increased daily.
+
+St. Paul, who had now been nearly three years in Ephesus, began to
+think of continuing his journey; and "purposed in the spirit, when he
+had passed through Macedonia and Achaia, to go to Jerusalem, saying,
+After I have been there, I must also see Rome." Just at this time, St.
+Paul heard an unsatisfactory account of what was going on at Corinth.
+We have seen that the Apostle had passed eighteen months in Corinth,
+forming a Church there; and that Apollos had afterwards preached the
+Gospel in that city with great success: but very soon afterwards,
+false teachers rose up--that is, persons, who were not sufficiently
+instructed themselves, fancied that they were able to teach others.
+But, as they did not themselves understand the whole truth, they could
+not teach it to others; and therefore their imperfect teaching created
+great confusion, and unsettled the minds of many believers. Some of
+these "false teachers" were converts from the Gentiles, who, having
+been converted by Apollos, now called themselves his disciples; though
+they mixed up with the truths he had taught them, many of the
+doctrines and opinions of their philosophers. Some of these teachers
+on the other hand, were converts from amongst the Jews, who would not
+give up the idea that it was necessary to keep the whole Law of Moses,
+observing all the forms and ceremonies ordained by it. These Jewish
+Christians called themselves followers of Cephas, the Greek word for
+Peter. These two sets of teachers, both teaching doctrines contrary to
+the truths of the Gospel as delivered to the Corinthians by St. Paul,
+made two parties in the Church, so that there were constant disputes
+and great confusion. Mean time also, many of the native Corinthians,
+who had joined the Church, began to return to the sinful ways and
+practices they had followed when they were heathens.
+
+This was the account that now reached St. Paul at Ephesus; and greatly
+did it grieve him.
+
+So he at once sent into Macedonia two of his company, Timotheus and
+Erastus, that they might pass on to Corinth, and try to put an end to
+all these evil doings: he himself remained at Ephesus a little longer.
+
+
+
+
+Chapter XIX.--ST. PAUL AT EPHESUS.
+
+
+We have said that St. Paul sent Timotheus and Erastus to Corinth:
+Timotheus, or Timothy, has already been spoken of: of Erastus we know
+nothing, but his name is mentioned in two of St. Paul's Epistles.
+
+After Timothy and Erastus had left Ephesus, St. Paul received a
+letter, written by those members of the Christian Church who had kept
+steadily in the right way, and not been led astray by either of the
+false teachers. This letter told St. Paul how much the Church was
+disturbed by their mistaken teachers, and begged for his advice and
+direction. In answer to this letter, St. Paul wrote a long one, called
+"The First Epistle to the Corinthians." In this letter, St. Paul
+blames the Corinthians for their disputes and differences of opinion;
+reminding them that he, the Apostle and messenger of the Lord, had
+taught them what was right; and that therefore they should have kept
+fast to what they had learnt from him. He tells them, that as they
+have all believed in one Lord Jesus Christ, they should live together
+in peace, believing and doing the same things. Then addressing the
+teachers who had done the mischief, St. Paul warns them, that if they
+wilfully continue to teach false doctrines, God will certainly punish
+them: and he exhorts all the members of the Corinthian Church to
+listen to Timothy, whom he had sent on purpose that he might show them
+the whole truth. The Apostle then gives the Corinthian brethren many
+directions as to their personal conduct, in order that they might lead
+holy lives on earth, such as would be pleasing to God, and tend also
+to their own happiness.
+
+In the Twelfth Chapter of this Epistle, St. Paul gives a beautiful
+description of charity, that is, of love to God, and of love to man
+for His sake: and he shows that those whose hearts are really full of
+this charity, or love, will be gentle and humble, not thinking much of
+themselves, or of their own comfort or pleasure; but being ready to
+give up to others, striving to be kind to all, even to those who are
+unkind to them. In another part of this Epistle, St. Paul speaks of
+the resurrection of Jesus, and of the consequent certainty that all
+men shall in like manner rise from the dead, though now they may not
+understand how such a thing can be: and he therefore entreats the
+Corinthian brethren, to keep steadily in the faith taught by the
+Gospel, doing the work of the Lord always; remembering, that those who
+do serve Him here in faith and love, will live with Him for ever
+hereafter.
+
+St. Paul ends his letter, by saying that he shall not come to Corinth
+at present; but that he hopes to pass the winter with them.
+
+It was spring when St. Paul wrote this letter, for he tells the
+Corinthians, "I will tarry at Ephesus until Pentecost": and the Feast
+of Pentecost took place about the month of May; so that there were now
+a good many months before winter, when St. Paul hoped, with the
+permission of the Lord, to tarry awhile at Corinth.
+
+Before St. Paul left Ephesus, a great tumult took place in that city;
+for, as St. Luke says, "there arose no small stir about that
+way,"--that is, the people were stirred up against the doctrines of
+Christianity, so as to make a tumult in the city. "For a certain man
+named Demetrius, a silversmith, which made silver shrines for Diana,
+brought no small gain unto the craftsmen."
+
+We have said, that the temple of Diana, at Ephesus, was a most
+beautiful and magnificent building, and people came from all parts to
+see this wonderful temple, and to worship before an image of Diana,
+which was supposed by all the heathens to have been sent down direct
+from heaven. Those who came from far distant places to worship in this
+famous temple, were glad to carry away some remembrance of the
+goddess; and strangers who only came out of curiosity, also bought the
+"shrines," or little models of the temple, which the silversmiths at
+Ephesus made: these "shrines" had a small image of Diana within them.
+By these means, the craftsmen, or workers in silver, gained a great
+deal of money; and the more they sold, the better it was for them.
+
+St. Paul had of course taught all who listened to him, that Diana was
+no goddess, only an imaginary being, and that it was very sinful to
+worship or honour her in any way: those who believed him therefore,
+would not buy these silver shrines, and consequently the silversmiths
+found their trade very much fallen off. This great loss of money,
+caused Demetrius, one of the chief silversmiths, to call together all
+the craftsmen and workmen of the like occupation. When they were
+assembled, he said to them, "Sirs, ye know that by this craft we have
+our wealth. Moreover ye see and hear, that not alone at Ephesus, but
+almost throughout all Asia, this Paul hath persuaded and turned away
+much people, saying that they be no gods, which are made with hands:
+so that not only this our craft is in danger to be set at nought; but
+also that the temple of the great goddess Diana should be despised,
+and her magnificence should be destroyed, whom all Asia and the world
+worshippeth." This speech was well calculated to stir up the bad
+passions of all who heard it; the craftsmen would be angry at the idea
+of losing their wealth, whilst all the Gentiles at Ephesus, would be
+indignant that their favourite goddess and her splendid temple should
+be less thought of, and thus bring fewer people to Ephesus, to admire
+and worship. This decrease in the number of strangers attracted to
+Ephesus, would of course cause less money to be spent in the city,
+which would be a great loss to the inhabitants generally. When,
+therefore, those to whom Demetrius spake, "heard these sayings, they
+were full of wrath, and cried out, saying, Great is Diana of the
+Ephesians."
+
+What Demetrius had said to the craftsmen whom he had called together,
+spread quickly throughout the city: "and the whole city was filled
+with confusion"--the people were now ready for any mischief; and
+meeting with two of St. Paul's companions, Gaius and Aristarchus, they
+caught them, and "rushed with one accord into the theatre"--a large
+building, in which public shows and games took place, and which was
+also used for assemblies of the people, when any important occasion
+brought them together. When St. Paul understood what had happened, he
+would have gone also into the theatre to speak to the people; but the
+disciples, fearing that they might do the Apostle some mischief,
+suffered him not to go in. "And certain of the chief of Asia, which
+were his friends," knowing that in the present excited state of the
+people, St. Paul's life would be in danger amongst them, "sent unto
+him, desiring him that he would not adventure himself into the
+theatre."
+
+The persons here spoken of as chiefs of Asia, were the rulers of the
+provinces into which Asia Minor was divided: they were called
+"Asiarchs," and were chosen from amongst the men of wealth and rank in
+the different provinces. Their office was to direct all religious
+ceremonies and solemnities; and to celebrate at their own expense,
+public games in the theatre, in honour of the heathen gods. It seems
+probable that at this very time, public shows and games were going on
+in the city of Ephesus; and that some of the Asiarchs who were his
+friends, feared that if St. Paul now went into the theatre, the people
+might lay hold of him, and throw him to the wild beasts, whose fights
+with one another were generally a part of all the public games. In
+after times, very many Christians were cruelly given to be killed by
+wild beasts, because they would not give up their religion, and bow
+down to the false gods of the heathen. The tumult and disturbance in
+the theatre at Ephesus became worse and worse. St. Luke tells us,
+"Some therefore cried one thing, and some another: for the assembly
+was confused; and the more part knew not wherefore they were come
+together."
+
+The greater number of those who were now assembled, and were loudest
+in their cries against St. Paul, did not even know what had caused
+this tumultuous meeting. They copied the example of others, without
+attempting to find out whether they were right or wrong. This is too
+often the case amongst ourselves; but we should be careful not to join
+in blaming any person, merely because others do so, without taking
+the trouble to find out whether they deserve blame or not. The Jews,
+seeing the rage of the people in the theatre, did their best to turn
+it all upon the Christians, and to show that they had taken no part in
+teaching men to despise the goddess Diana: and they now put forward a
+Jew named Alexander, that he might explain this to the assembly. "And
+they drew Alexander out of the multitude, the Jews putting him
+forward. And Alexander beckoned with the hand, and would have made his
+defence unto the people. But when they knew that he was a Jew," and
+therefore no worshipper of Diana, they refused to hear him, "and all
+with one voice (for) about the space of two hours cried out," over and
+over again, "Great is Diana of the Ephesians."
+
+The town-clerk, or principal magistrate of the city, succeeded at last
+in stopping this senseless outcry and tumult; and so far appeased the
+people, as to get them to listen to him. They were perhaps the more
+inclined to do this, as they must have been tired of repeating this
+cry for two hours, without knowing why.
+
+As soon as the town-clerk was allowed to speak, he reminded the
+people, that as it was well known to all men, that the Ephesians were
+worshippers of the great goddess Diana, they need not be troubled by
+anything St. Paul said; more especially as the image of Diana had come
+down from heaven, and could not therefore be one of those idols, made
+by the hands of men, against which the Apostle had spoken. Then he
+went on to show them, that they had done wrong in seizing Gaius and
+Aristarchus, whom they could not accuse of any crime whatever: they
+were neither robbers of churches, nor yet blasphemers of the goddess,
+and could not justly be taken before the magistrates; but if Demetrius
+and his fellow workmen had injury to complain of, there were proper
+courts of law, where such complaints would be heard and judged. But he
+also told them, that if they wished to inquire into the doctrines
+taught by St. Paul and his companions, it must be done in a very
+different manner: a proper assembly must be called, of people who had
+authority to judge of such questions; and then the matter must be
+brought before them: and he ended by telling them, that they were in
+danger of being punished for the uproar and confusion they had made,
+for there was no cause for it, and therefore they would not be able to
+give a satisfactory answer to the Roman governor, if he should call
+them to account for what had happened.
+
+When the town-clerk had thus spoken, he dismissed the assembly. "And
+after the uproar was ceased, Paul called unto him the disciples," to
+take leave of them, "and embraced them, and departed for to go into
+Macedonia."
+
+From another part of the Bible, we learn that Timothy was now left at
+Ephesus, to direct the affairs of the Church in that city. We are not
+told what places St. Paul now visited in Macedonia, but no doubt he
+went wherever he had been before, as well as to other places. From one
+of these places in Macedonia, St. Paul wrote the First Epistle to
+Timothy; directing him how to answer the Jewish teachers, who tried to
+bring false doctrines into the Church at Ephesus. After giving Timothy
+much advice as to what he was to teach to others, St. Paul ends his
+letter by begging him to keep steadfast in the faith of the Gospel; to
+avoid and flee from all sins; and to follow after righteousness,
+godliness, faith, love, patience, meekness, that so he might, for
+Jesus Christ's sake, receive eternal life.
+
+
+
+
+Chapter XX.--ST. PAUL'S JOURNEY TO MILETUS.
+
+
+During the time that St. Paul was journeying about in Macedonia, he
+suffered much both from the unbelieving Jews and the infidels; for he
+says himself, in one of his Epistles (2 Cor. vii.), "when we were come
+into Macedonia, our flesh had no rest, but we were troubled on every
+side; without were fightings, within were fears." But in the midst of
+his troubles, the Apostle had one great comfort, for Titus came to him
+from Corinth, and brought him a very satisfactory account of the state
+of the Church in that city.
+
+A short time afterwards, he sent Titus back to Corinth, and by him he
+sent his "Second Epistle to the Corinthians." Some of the teachers,
+who had been reproved for disturbing the faith of the believers by
+their mistaken teaching, had, in their anger at the reproof, spoken
+ill of St. Paul himself. In this letter, therefore, St. Paul shows the
+Corinthians that all he has done or said has been according to the
+Will of God, and that therefore they may safely believe him rather
+than any teachers, whose doctrines do not agree with what he had
+taught them. Many other things he wrote; above all, entreating the
+members of the Corinthian Church to keep steadily in the Faith of the
+Lord Jesus Christ, and to strive to please God in all things, by
+living in peace and holiness.
+
+This Epistle St. Paul sent to Corinth by Titus, remaining himself a
+little longer in Macedonia. "And when he had gone over those parts,
+and had given them much exhortation, he came into Greece, and there
+abode three months." We are told nothing of what St Paul did during
+these three months, but no doubt he visited Corinth amongst other
+places; and we are quite sure that wherever he went he was doing the
+work of the Lord. It seems that St Paul proposed to go by sea from
+Achaia to Syria; but the Jews, who were as usual greatly vexed at the
+success of his preaching, laid some plot to take or kill him, at the
+port from which he must sail. Hearing in some way of this plot, St.
+Paul "purposed," or determined, to return through Macedonia, and so
+disappoint the malice of his enemies. Accordingly he went into
+Macedonia, where he was joined by several of the brethren from
+different cities in that province. And they "accompanied him into
+Asia," together with some others who had come with him from that
+country.
+
+St. Paul appears to have merely passed through Macedonia at this time,
+sending most of his company on before, for St. Luke says of them,
+"These going before tarried for us at Troas,"--that is, they crossed
+over into Asia, and waited at Troas until the Apostle should join them
+there.
+
+St. Luke and one or two others stayed with St. Paul, and we read, "And
+we sailed away from Philippi after the days of unleavened bread, and
+came unto them to Troas in five days; where we abode seven days."
+Whilst St. Paul was on his way through Macedonia at this time, he
+wrote a long letter, called "The Epistle to the Romans," about the
+year 58 (A.D.). In our Bibles, this Epistle stands first of all; but
+the Epistles are not _chronologically_ arranged; that is, they are not
+arranged according to the order in which they were written. If they
+had been chronologically arranged, "The Epistle to the Galatians,"
+written A.D. 51, would have stood first; then "The First Epistle to
+the Thessalonians," also written A.D. 51; and next, "The Second
+Epistle to the Thessalonians," A.D. 52; and that to "Titus," A.D. 53.
+After these, the next in order would have been, "The First Epistle to
+the Corinthians," A.D. 57, and "The First Epistle to Timothy," in the
+same year; and "The Second Epistle to the Corinthians," A.D. 58, just
+before St. Paul wrote that of which we are speaking, to "The Romans."
+
+In this letter, St. Paul speaks both to the Jews and Gentiles; trying
+to persuade both, that the only possible way of salvation for all
+mankind was through Faith in Jesus Christ. He tells the Gentiles that
+their learning and wisdom will not save them; and that even all their
+moral virtues, such as truth, honesty, charity, and such like, will be
+of no use without Faith: they must first believe in Jesus Christ, and
+then do all these things, _because_ they are pleasing to Him. To the
+Jews, the Apostle writes, that all their obedience to the Law of Moses
+cannot save them, or give them eternal life; that the Law was only
+given to prepare the way for Christ, Who had now made known that the
+only way of salvation was through Faith in Him, and consequent
+obedience to His holy Word. St. Paul also explained clearly, that
+Adam's sin had made all men sinners; and that therefore all men
+deserved the wrath of God; but that Christ, by His sufferings and
+death, had undone the evil brought upon all mankind by Adam, and
+purchased for them forgiveness and justification. Much more St. Paul
+taught in this Epistle, and we have it to teach us now. The Epistles
+are of the greatest use to us, for they explain and teach much, that
+is not even mentioned in the Gospels.
+
+From Troas, St. Paul determined to go on foot to Assos, another
+sea-port town a little to the south; but at the same time he purposed
+to send most, if not all, his companions to that place by sea. During
+the seven days spent by St. Paul at Troas, he of course preached the
+Gospel diligently; and, on the last occasion of his speaking to the
+people, a very remarkable event took place, of which we must now read
+the account given us by St. Luke in the Book of Acts.
+
+"And upon the first day of the week, when the disciples came together
+to break bread, Paul preached unto them, ready to depart on the
+morrow."
+
+The "breaking of bread" here spoken of, was the partaking of the Bread
+and Wine which, on the night before His death, our blessed Lord
+commanded to be received constantly by all His faithful followers, in
+remembrance of His Body given, and His Blood shed, for our redemption.
+This receiving of Bread and Wine we call "The Sacrament of the Lord's
+Supper." The early Christians met to partake of the Lord's Supper on
+the First Day of every week, the day on which Jesus rose from the
+dead. On the night before St. Paul intended to leave Troas, the
+disciples met together to partake with him, for the last time, of the
+Lord's Supper, and to listen to his farewell counsels. Much had the
+Apostle to say, and his hearers were anxious to learn of him, so that
+he continued his speech until midnight. "And there were many lights in
+the upper chamber, where they were gathered together." This upper
+chamber was, on what we should call the third story, and, like all
+Eastern houses, would have large windows opening even with the floor.
+"Many lights," and a number of people, naturally made the room very
+hot, so that the windows were wide open. "And there sat in a window a
+certain young man named Eutychus, being fallen into a deep sleep: and
+as Paul was long preaching, he sunk down with sleep, and fell down
+from the third loft, and was taken up dead." The terrible death of
+this young man would, of course, create much confusion and distress
+amongst the assembled Christians. "And Paul went down, and fell on
+him, and embracing him said, Trouble not yourselves; for his life is
+in him." The Apostle did not ask God to bring Eutychus at once to
+life, but he told the brethren that his life would come back, and that
+they need not therefore grieve and distress themselves about him.
+Those to whom St. Paul now spake had faith in God, Whose servant he
+was, and therefore believed his words, and were content to wait the
+Lord's time; and so they returned to the upper chamber, leaving the
+lifeless body of Eutychus for a time, while St. Paul continued his
+preaching. "When he therefore was come up again, and had broken bread,
+and eaten, and talked a long while, even till break of day, so he
+departed," and went at once on his way to Assos. The Apostle grudged
+no labour done for the Lord; on the eve of a journey he gave up his
+night's rest to preach the Gospel: Eutychus, who might probably never
+have another opportunity of learning from him, had fallen asleep
+instead of listening to the words of salvation. After St. Paul's
+departure from amongst the brethren, the miracle which he had foretold
+came to pass; for "they brought the young man alive, and were not a
+little comforted." Comforted as to Eutychus himself, and comforted in
+this additional proof, that St. Paul's words were indeed the words of
+one under the especial direction and blessing of God Almighty, the
+Lord of Life and Death. St. Luke now says, "And we went before to
+ship, and sailed unto Assos, there intending to take in Paul: for so
+had he appointed, minding himself to go afoot. And when he met with
+us at Assos, we took him in, and came to Mitylene." This was the chief
+town in Lesbos, one of the islands of the Archipelago: the whole
+island is now called Metelin. St. Paul did not stop at Mitylene, for
+we read that he and his company passed the island of Chios next day,
+then that of Samos, and landed at Trogyllium, a town of Asia Minor, to
+the S.W. of Ephesus; and next day they came to Miletus, still lower on
+the coast, but directly to the south of Ephesus, from whence it was no
+great distance. St. Paul knew that if he went to Ephesus, he should
+find it difficult to get away again so soon as he wished; and
+therefore he "had determined to sail by Ephesus, because he would not
+spend the time in Asia: for he hasted, if it were possible for him, to
+be at Jerusalem the day of Pentecost." But although he could not spare
+time to visit Ephesus, he would not be so near without seeing some of
+the elders of the Church, especially as he had something he wished
+particularly to say to them. The chief ruler of the Church under St.
+Paul was now journeying with him; for Timotheus, or Timothy, was
+Bishop of Ephesus, and during his absence had left the care of the
+Church to a certain number of elders, or chief men amongst the
+believers. From Miletus, therefore, St. Paul "sent to Ephesus, and
+called the elders of the church. And when they were come to him," St.
+Paul spake to them. He reminded them, that he had freely preached unto
+them the Gospel of Jesus Christ, in spite of all difficulties and
+dangers; keeping back nothing that was profitable for them to know;
+"testifying both to the Jews, and also to the Greeks, repentance
+toward God, and faith toward our Lord Jesus Christ." He then told them
+that now, by the direction of the Holy Spirit, he was going up to
+Jerusalem, not knowing what would happen to him there; except that the
+Holy Ghost had made known unto him, that in every city bonds and
+afflictions awaited him. But St. Paul then declared, that the prospect
+of imprisonments and persecutions did not trouble him, for that he was
+quite ready to give up his life also, if so he could best finish the
+work which the Lord had given him to do: in the faithful service of
+God he should finish his course, or end his life, with joy. The
+Apostle then spake words grievous for the Ephesians to hear; saying,
+"And now, behold, I know that ye all, among whom I have gone preaching
+the kingdom of God, shall see my face no more. Wherefore I take you to
+record this day, that I am pure from the blood of all men; for I have
+not shunned to declare unto you all the counsel of God." St. Paul had
+thoroughly done his duty to the Ephesians, in showing them the way of
+salvation; and if any of them failed to obtain it, such failure could
+in no way be laid to him: he was "pure from the blood," the _spiritual
+death_, of all men.
+
+
+
+
+Chapter XXI.--ST. PAUL GOES UP TO JERUSALEM.
+
+
+After reminding the elders of Ephesus of what he had done for them and
+their countrymen, St. Paul exhorted them to take heed unto themselves,
+and to all the flock over which the Holy Ghost had made them
+overseers, so as in all things to set a good example to others; and to
+feed the Church, or nourish and strengthen the souls of the brethren,
+with the blessed truths of the Gospel, the pure Word of Him Who had
+purchased the Church with his own blood. He told them, that he was the
+more anxious to exhort them to do this, because he knew that, after
+his departing, wicked men, whom he likens to "grievous wolves," would
+enter in among them, not sparing the flock, but leading the brethren
+astray to the destruction of their souls. And not only this, but also
+of their own selves men should arise teaching false doctrines,
+speaking perverse things, to draw away disciples after them. Having
+thus warned them, St. Paul entreated them to "watch," remembering that
+for three years he had not ceased to warn them of these things. Again
+the Apostle commended the Ephesians to the grace of God, which was
+able to give them an inheritance "among all them which are
+sanctified": and ended by reminding them that he had "coveted no man's
+silver, or gold, or apparel"; but that he had maintained himself by
+working with his own hands, setting them an example that they also
+should "remember the words of the Lord Jesus, how he said, It is more
+blessed to give than to receive." "And when he had thus spoken, he
+kneeled down, and prayed with them all." St. Paul knew well that
+without the blessing and help of God no good thing can be done; and
+thus did he set an example to all men for ever, to ask His aid in all
+their works.
+
+"And they all wept sore, and fell on Paul's neck, and kissed him,
+sorrowing most of all for the words which he spake, that they should
+see his face no more. And they accompanied him unto the ship," in
+which he was about to sail from Miletus; anxious not to lose sight of
+him before it was absolutely necessary. It was natural and right that
+the elders of Ephesus should be deeply grieved, at hearing that they
+would never again in this world, see one who had been so much with
+them, and from whom they had learnt so much. But had they duly
+considered his words, they would not have sorrowed most of all on this
+account, but for the troubles which were to fall upon their Church
+from false and wicked teachers, who would lead many to forsake the
+Gospel, and thus destroy them for ever.
+
+Having taken a final leave of the elders of Ephesus, St. Paul and his
+company sailed to the island of Coos, or Cos; then to another called
+Rhodes; and from thence to the coast of Asia Minor, where they landed
+at Patara, a sea-port of Lycia. Here they found a ship about to sail
+into Ph[oe]nicia, and going on board, they passed near the isle of
+Cyprus, and finally landed at Tyre, "for there the ship was to unlade
+her burden." Finding disciples at Tyre, St. Paul stayed with them
+seven days, teaching and exhorting them. St. Luke tells us that some
+of these disciples "said to Paul through the Spirit, that he should
+not go up to Jerusalem." This means that the Holy Spirit had made
+known to these disciples, that great troubles and dangers awaited the
+Apostle at Jerusalem; and therefore they tried to persuade him that he
+should not go up at all. St. Paul, however, knew that it was his duty
+to go to Jerusalem at this time, and therefore no fear of personal
+suffering would keep him away: he was ready to undergo whatever God
+saw fit to send. St. Luke then says, "And when we had accomplished
+those days, we departed, and went our way; and they all brought us on
+our way, with wives and children, till we were out of the city: and we
+kneeled down on the shore, and prayed."
+
+The brethren at Tyre were grieved to part with St. Paul, particularly
+foreseeing that sufferings awaited him at Jerusalem. They accompanied
+him to the sea-shore, where the ship waited for him. Their last act
+sets us an example of what we should do in all times of sorrow and
+anxiety. They would not part without praying to God; so they all knelt
+down where they were, and prayed earnestly from their hearts. The Lord
+will hear all such real prayers, wherever we say them, or whether we
+are kneeling or not; but if we kneel down and repeat words without
+caring or thinking about what we are saying, that is not such prayer
+as the Lord our God has promised to hear. When St. Paul and his
+companions had prayed with the Christians of Tyre, and taken leave of
+them, they "took ship,"--that is, embarked on board the ship, whilst
+the others "returned home again."
+
+From Tyre St. Paul sailed to Ptolemais, and landing there, stayed one
+day with the brethren. Ptolemais was a celebrated sea-port of Syria,
+to the north of Mount Carmel. In the Old Testament, Ptolemais is
+called Accho. It was situated in that part of the Land of Canaan given
+to the Tribe of Asher; and it was one of those cities out of which the
+Children of Israel did not drive the idolatrous inhabitants, as the
+Lord had commanded them to do. You will remember the sin and trouble
+that came upon the Land of Israel, in consequence of the disobedience
+of several of the tribes, who, instead of entirely driving out the
+Canaanites, let them continue to live amongst them; by which they were
+afterwards led into sin, and suffered much misery in consequence.
+
+The town of Accho was enlarged and beautified, after the death of
+Alexander the Great, by the first of the Egyptian kings, called
+Ptolemy; and the name of the city was in consequence changed to
+Ptolemais. We now call it Acre, and you will find Acre often spoken of
+in history.
+
+St. Luke now says, "And the next day we that were of Paul's company
+departed, and came unto Caesarea: and we entered into the house of
+Philip the evangelist, which was one of the seven; and abode with
+him." We have heard of Philip as one of the seven deacons, (of whom
+Stephen was another,) chosen to help the Apostles, by distributing
+food and money to the believers, when they had all things in common;
+and we have also heard of his being sent by the Spirit into the desert
+between Jerusalem and Gaza, to teach the officer of Candace, queen of
+Ethiopia; after which he returned to his home in Caesarea. This Philip
+must not be confounded with the Apostle of the same name, a native "of
+Bethsaida, the city of Andrew and Peter," unto whom our Lord said,
+"Follow me." We do not call the deacon Philip an "evangelist," because
+we only give that name to those four men who, by the inspiration of
+God, wrote their several accounts of Christ's life and death; but St.
+Luke might well call Philip so, because he preached the Gospel in
+every place to which he was sent; and one who spreads the knowledge
+of the Gospel by preaching it, was as much an "evangelist" as he who
+spread it by his writing.
+
+Philip had four unmarried daughters, to whom God had, in a miraculous
+way, given His Holy Spirit, so that they "did prophesy." This was a
+fulfilment of the ancient promise recorded by the prophet Joel, that
+in the days of the Messiah the Spirit should be poured out upon their
+sons and daughters, servants and handmaidens, so that they should
+prophesy.
+
+St. Paul stayed many days with Philip. We hear nothing of the work he
+then did there; but St. Luke says, "And as we tarried there many days,
+there came down from Judaea a certain prophet, named Agabus. And when
+he was come unto us, he took Paul's girdle, and bound his own hands
+and feet, and said, Thus saith the Holy Ghost, So shall the Jews at
+Jerusalem bind the man that owneth this girdle, and shall deliver him
+into the hands of the Gentiles." We have heard already of Agabus, as
+one of the prophets who went from Jerusalem to Antioch, and foretold
+the dearth, or famine, in consequence of which the Christians of
+Antioch made a collection for the poorer brethren at Jerusalem, and
+"sent it up by the hands of Barnabas and Saul," as St. Paul was at
+that time called. Agabus, inspired by the Holy Spirit, now bore his
+testimony to the dangers which threatened the Apostle at Jerusalem.
+The consequence of this was, that St. Paul's companions themselves,
+and "they of that place," (the brethren at Caesarea,) "besought him not
+to go up to Jerusalem"; and so avoid the dangers which threatened him
+in that city.
+
+Here we see that even our friends may tempt us to sin, and that we
+must be careful not to yield to their entreaties when they would make
+us do wrong. When we know what our duty is, we must not be prevented
+from doing it, either by love to our friends or fear of our enemies.
+It is often very hard and difficult to do right, when those we love,
+ask and beg us not to do it. In this way, children are often led to do
+wrong. Let us all, whether we are old or young, take care not to give
+way to such temptations; and, above all, let us never so tempt others
+to do wrong: let us never ask any one to do what is wrong, but, on the
+contrary, do all we can to persuade all to do what is right and
+pleasing in the sight of God. St. Paul knew that it was his duty to go
+up to Jerusalem; and therefore when those about him entreated him not
+to go, he answered, "What mean ye to weep and to break mine heart?
+for I am ready not to be bound only, but also to die at Jerusalem for
+the name of the Lord Jesus."
+
+Though the Apostle was firmly resolved to do his duty, and quite ready
+to lay down his life for Christ's sake, if called upon to do so, it
+grieved him to give pain to his friends; and therefore he reminds
+them, that all their sorrow and weeping would but distress him more
+and more--break his heart, as he expressed it, without in any way
+changing his settled purpose to go up to Jerusalem.
+
+When St. Paul had thus declared his unalterable determination, those
+who had tried to persuade him not to carry it out, did what they
+should have done at first: they left the whole matter in the hands of
+God, for "when he would not be persuaded," they "ceased, saying, The
+will of the Lord be done." Thus St. Paul's example had a good effect
+upon the brethren.
+
+St. Luke then says, "And after those days we took up our carriages,
+and went to Jerusalem." The word "carriages" here does not mean
+conveyances to take people from one place to another, but rather such
+things as they _carried_ with them--their baggage, in short. Some of
+the disciples from Caesarea went with the Apostles. Amongst them was an
+old disciple, a native of Cyprus, called Mnason, who appears at this
+time to have had a house in Jerusalem, where St. Paul and his company
+were to lodge. St. Luke tells us, "And when we were come to Jerusalem,
+the brethren received us gladly. And the day following Paul went in
+with us unto James; and all the elders were present. And when he had
+saluted them, he declared particularly what things God had wrought
+among the Gentiles by his ministry. And when they heard it, they
+glorified the Lord."
+
+
+
+
+Chapter XXII.--TUMULT AT JERUSALEM.
+
+
+St. James, and the elders of the Church at Jerusalem, glorified God,
+upon hearing of the conversion of so many Gentiles by the teaching of
+St. Paul, and then they "said unto him, Thou seest, brother, how many
+thousands of Jews there are which believe; and they are all zealous of
+the law: and they are informed of thee, that thou teachest all the
+Jews which are among the Gentiles to forsake Moses, saying that they
+ought not to circumcise their children, neither to walk after the
+customs. What is it therefore? the multitude must needs come together:
+for they will hear that thou art come."
+
+The elders feared, that St. Paul's coming to Jerusalem might cause a
+disturbance amongst the Jewish converts; who, though Christians,
+reverenced the Law, and could not bear that it should be neglected.
+They had heard exaggerated accounts of what the Apostle had taught;
+for he had never said that it was _wrong_ to observe and do the things
+commanded by Moses, and that therefore they _ought not_ to do them. He
+had only said, that it was not _necessary_ to keep the ceremonial Law;
+and that it was _useless_ to do so, because no man could obtain
+eternal life by any such outward acts. St. Paul's great object was to
+make the Jews understand, that the Law given by Moses, was only meant
+to be binding until the Messiah came; and that as Jesus had now
+visited his people, the ceremonial part of the Law was done away with.
+God no longer required it to be observed: therefore, if the Jews chose
+still to observe it, they must not imagine that by doing so they would
+now find favour with God: the only way to gain his favour was by
+believing in Jesus Christ, and trying, out of love for Him, to obey
+all the commands and precepts of the Gospel: all who thus strove to
+please God, would find favour in His sight, whether they kept the
+ceremonial Law or not. The Jewish converts at Jerusalem, not clearly
+understanding what St. Paul had taught, were set against him; and as
+they would be sure to meet together to discuss the matter, as soon as
+they heard of his arrival, the elders now said to one another, "What
+is it therefore?"--that is, what can be done to quiet the fears of
+these Jewish brethren. The plan that the Apostles and elders now
+proposed, was one that would show the Jews, that St. Paul did not
+think it _wrong_ to observe the forms of the Law, though he taught
+that it was not _necessary_ to do so. What this plan was, we shall
+hear from what they now said to St. Paul, "Do therefore this that we
+say to thee: We have four men which have a vow on them; them take, and
+purify thyself with them, and be at charges with them, that they may
+shave their heads: and all may know that those things, whereof they
+were informed concerning thee, are nothing; but that thou thyself also
+walkest orderly, and keepest the law."
+
+To understand this speech, we must remember that even in the time of
+Moses, the Children of Israel were in the habit of showing their
+piety, and their wish to serve God, by devoting themselves for a time
+to the performance of special acts of worship; separating themselves
+from their brethren, for the observance of certain forms and
+ceremonies. A person who thus separated himself for a time from others
+by a particular profession of religion, was called a Nazarite; and the
+Lord Himself gave Moses directions, as to the outward forms and
+ceremonies to be observed by every one, who should vow the vow of a
+Nazarite. To take the vow of a Nazarite was a _voluntary_ act; that
+is, it was at the choice of any person to take it: but once taken, the
+person who had thus devoted himself to the special service of God, was
+neither to drink wine, nor any of the drinks made from fruits or
+honey: he was to drink water only, that his head might be cool and
+clear, and better able to attend to his religious studies and
+exercises. Then he was not to shave his head, nor to cut his hair;
+neither was he to do any of the things usually done upon the death of
+a relation, because such mourning for the dead would render him
+unclean.
+
+Some persons vowed themselves to be Nazarites for life; others only
+for a certain number of years, months, or even days: and at the end of
+the time, the Nazarite was to bring certain offerings unto the priest
+to be presented to the Lord: then he was to shave his head at the door
+of the tabernacle, and burn the hair in the fire which consumed the
+peace offerings. After all the appointed ceremonies had been gone
+through, the Nazarite was free from his vow, and might return to live
+like other people. You will, I hope, remember Samson, who was a
+Nazarite from his birth; and who fell into great trouble, because his
+vow was broken, when his hair was cut off by Delilah.
+
+Now at the time when St. Paul came to Jerusalem, there were four men
+there, who had taken the vows of a Nazarite for a short time: their
+time was nearly out, and the elders proposed that St. Paul should join
+them in abstaining (or keeping) from such things, as they were
+forbidden to do; and that he should "be at charges with them," that
+is, pay for the sacrifices they must offer, before they could shave
+their heads, and be free from their vows. The Jews looked upon it as
+an act of piety, for any person to pay the expenses of those who had
+taken the vow of a Nazarite.
+
+We have now seen what the elders advised St. Paul to do, in order to
+show the Jews that he was no _enemy_ to the Law of Moses, and did not
+think it _wrong_ to observe its forms, if people liked to do so,
+though it was unnecessary. And they added, "As touching the Gentiles
+which believe, we have written and concluded that they observe no such
+thing, save only that they keep themselves from things offered to
+idols, and from blood, and from strangled, and from fornication": thus
+repeating that decision of the Church, with which the teaching of St.
+Paul agreed.
+
+"Then Paul took the men, and the next day purifying himself with them
+entered into the temple, to signify the accomplishment of the days of
+purification, until that an offering should be offered for every one
+of them." All this was done for the sake of peace, and to make the
+Jews more willing to listen to St. Paul. Some people think it was not
+right nor wise to act in this manner, because it might lead man to
+believe, that the Law _ought_ to be observed in all its ceremonies,
+and that St. Paul's practice did not quite agree with his preaching.
+At any rate it had not the effect of satisfying the Jews; on the
+contrary, it caused a serious disturbance. "When the seven days were
+almost ended," some unbelieving Jews of Asia, who had persecuted St.
+Paul in their own country, and were now come to Jerusalem for the same
+purpose, "when they saw him in the temple, stirred up all the people,
+and laid hands on him, crying out, Men of Israel, help: this is the
+man, that teacheth all men everywhere against the people, and the law,
+and this place." They declared that St. Paul, by his teaching, was
+taking away from the Jews all their privileges as the chosen people of
+God, and putting the heathen on an equality with them; that he taught
+men not to respect the law, nor to reverence the temple; and that he
+did not reverence it himself, but had polluted and defiled it; for,
+said they, he "brought Greeks also into the temple, and hath polluted
+this holy place." This they said, because they had seen an Ephesian
+convert, named Trophimus, in the city with St. Paul, and "supposed
+that Paul had brought (him) into the temple"; which of course he had
+not done: because, though he knew that the entrance of a true
+Christian into the temple would not be displeasing to God, he knew
+that it would greatly offend the Jews, if any one who had been a
+Gentile, went any further than the outer court of the temple, set
+apart for the Gentiles: and he did not wish to offend or vex the Jews
+needlessly. We should never do anything to vex or grieve others,
+unless it is our _duty_ to do it. Our duty we must do, whatever be the
+consequence.
+
+The Jews, who now tried to stir up the people against St. Paul,
+succeeded to their utmost wish in raising a disturbance, for "all the
+city was moved, and the people ran together: and they took Paul, and
+drew him out of the temple: and forthwith the doors were shut. And as
+they went about to kill him, tidings came unto the chief captain of
+the band, that all Jerusalem was in an uproar." The band here spoken
+of, was the Roman garrison, or party of soldiers, posted in Jerusalem,
+to keep the city in order, and prevent any kind of disturbance or riot
+amongst the Jews. The chief captain of this band, at the time we are
+speaking of, was a Roman named Claudius Lysias; "who," upon hearing of
+the uproar, "immediately took soldiers and centurions, and ran down
+unto them." They had not far to go, for the place in which they were
+posted was the castle of Antonia, close to the north-west corner of
+the temple. This castle, or strong tower, had been built by Herod the
+Great: it was so high, that from the upper part, the soldiers on watch
+could see what was going on in the two outer courts of the temple:
+they would therefore have seen St. Paul dragged out of the temple by
+an angry mob, and they would at once have taken these tidings to their
+captain, who went down with all haste, and arrived in time to save the
+Apostle's life; for the Jews feared the Roman soldiers, and when they
+saw them, "they left beating of Paul"--that is, ceased to beat him.
+
+"Then the chief captain came near, and took him, and commanded him to
+be bound with two chains"; for as he naturally concluded that St. Paul
+must have committed some crime, to make the Jews treat him in this
+way, his first care was to secure him, that he might not run away, and
+thus escape the punishment he deserved. We may be quite sure that the
+Apostle would have made no attempt to escape; but that the Romans
+could not know. When Claudius Lysias had secured his prisoner, he
+"demanded who he was, and what he had done." To this question, no
+reasonable answer could be given; for as St. Paul had not committed
+any crime, no intelligible accusation could be brought against him:
+and therefore, "some cried one thing, some another, among the
+multitude": so that Claudius Lysias could make out nothing for
+certain; "and when he could not know the certainty for the tumult, he
+commanded him to be carried into the castle." The Jews, unwilling to
+lose their victim, pressed after the soldiers who were leading him
+away, eager to kill him. "And when he came upon the stairs," leading
+up into the castle, "so it was, that he was borne," or carried, by
+"the soldiers for the violence of the people. For the multitude
+followed after, crying, Away with him." On the top of the stairs, the
+Apostle was out of reach of his furious enemies; "and as Paul was to
+be led into the castle, he said unto the chief captain, May I speak
+unto thee?" These words were spoken in Greek, to the astonishment of
+Claudius Lysias, who imagined that his prisoner must be a certain
+Egyptian, or rather a Jew who had come from Egypt to Jerusalem, about
+two years before this time. Giving out that he was a great prophet
+sent by God, this man persuaded great numbers of people to go with him
+to the Mount of Olives, promising, that they should see the walls of
+the city fall down at his command: but he intended, with the help of
+these people, to force his way into the city, and destroy the Roman
+guards. This attempt was, however, prevented by Felix, the governor of
+Judaea: many of these foolish people were killed, and the leader
+himself fled into the wilderness, accompanied by a great number of
+men, that "were murderers," or had committed other crimes which made
+them liable to punishment. Josephus the historian tells us, that these
+murderers were persons who, under pretence of religion, came up to
+Jerusalem with daggers or short swords, concealed under their cloaks,
+ready to do any act of violence. They were employed by Felix to murder
+Jonathan the High Priest; and for this crime they of course received
+no punishment. They afterwards made it a practice, to come up to
+Jerusalem for all the feasts; and then, either by hiring themselves
+out as assassins to those who wished to get rid of an enemy, or by
+killing those against whom they had any grudge, they committed
+numerous murders, even in the temple itself. The number of these
+murderers became very considerable, and the Roman Government wished to
+destroy them.
+
+
+
+
+Chapter XXIII.--ST. PAUL BROUGHT BEFORE THE SANHEDRIM.
+
+
+When St. Paul said in Greek to the Chief captain, "May I speak unto
+thee?" he said, in answer, "Canst thou speak Greek? Art not thou that
+Egyptian, which before these days madest an uproar, and leddest out
+into the wilderness four thousand men that were murderers? But Paul
+said, I am a man which am a Jew of Tarsus, a city in Cilicia, a
+citizen of no mean city: and, I beseech thee, suffer me to speak unto
+the people." Claudius Lysias readily granted this request. "And when
+he had given him licence, Paul stood on the stairs, and beckoned with
+the hand unto the people"; signifying that he had something to say, if
+they would only be quiet and listen to him. The people were now
+willing to hear him. "And when there was made a great silence, he
+spake unto them in the Hebrew tongue, saying, Men, brethren, and
+fathers, hear ye my defence which I make now unto you." It would seem
+that many of those who had been crying out against St. Paul, had no
+idea that he was himself a Jew, and able to speak to them in their own
+beloved language; for "when they heard that he spake in the Hebrew
+tongue to them, they kept the more silence." St. Paul then told the
+people that he himself was born a Jew, and had been brought up in
+Jerusalem by their famous teacher Gamaliel, who had taught him the
+very strictest observance of the Law of Moses; and that he himself had
+been so zealous for the Law, that he had at one time cruelly
+persecuted the Christians, as the High Priest and all the elders of
+the Jews could bear witness. Then he went on to give an account of all
+that had happened to him on his way to Damascus, and how he had in
+consequence become himself a believer in Jesus Christ. He also told
+the people, that when he was afterwards in Jerusalem, the Lord had
+appeared to him in a vision, and given him a positive command to go
+and preach to the Gentiles, saying, "Depart: for I will send thee far
+hence unto the Gentiles." Hitherto, the assembled multitude had
+listened quietly to what the Apostle said, "they gave him audience
+unto this word"; but when they heard him plainly declare, that it was
+the will of God that the Gentiles should share His favour, which they
+thought belonged only to themselves, they were filled with rage, and
+would hear no more: they "lifted up their voices, and said, Away with
+such a fellow from the earth: for it is not fit that he should live":
+and they cast off their upper garments, that they might be ready to
+stone him, and threw dust up into the air, to show their hatred and
+contempt.
+
+The Arabs in these days have a custom like this; for when any person,
+who is speaking in public, says anything they disapprove of, they
+throw dust into the air, to show that they have no respect for the
+speaker and do not believe what he is saying. St. Paul was now in
+great danger of being torn in pieces, if the people, who stood raging
+and shouting round the stairs on which he stood, could catch hold of
+him. Claudius Lysias saw that the only hope of stopping the uproar,
+was to take St. Paul out of sight of the enraged multitude. "And as
+they cried out, and cast off their clothes, and threw dust into the
+air, the chief captain commanded him to be brought into the castle."
+But he was as far as ever from knowing what the Jews accused St. Paul
+of: he did not understand Hebrew, and therefore he had no idea of what
+had been said; but he naturally thought, that it must be something
+very wrong to put the people into such a rage. Seeing therefore, that
+there was no other chance of learning the truth, he now determined to
+have St. Paul beaten, according to the custom of the Romans, who
+treated prisoners in this way, in order to make them confess what
+crimes they had committed. Claudius Lysias therefore, after having had
+the Apostle brought into the castle, "bade that he should be examined
+by scourging; that he might know wherefore they cried so against him.
+And as they bound him with thongs" to a pillar, as was usual in such
+cases, "Paul said unto the centurion that stood by, Is it lawful for
+you to scourge a man that is a Roman, and uncondemned?" The privileges
+of a Roman, that is, of a Roman citizen, have been explained. The
+centurion, who commanded the party of soldiers about to scourge the
+prisoner, was fully aware of the danger of so treating one, who had in
+any way obtained the freedom of Rome; and therefore, when he heard
+such words spoken by his prisoner, he at once "went, and told the
+chief captain, saying, Take heed what thou doest; for this man is a
+Roman." Such a startling piece of intelligence, at once brought
+Claudius to the spot where the prisoner stood bound with thongs to a
+pillar, with the soldiers round ready to scourge him. "Then the chief
+captain came, and said unto him, Tell me, art thou a Roman? He said,
+Yea. And the chief captain answered, With a great sum obtained I this
+freedom. And Paul said, But I was free born. Then straightway they
+departed from him which should have examined him" by this torture: and
+not only did the chief captain give up all idea of scourging St. Paul,
+but he "also was afraid, after he knew that he was a Roman, and
+because he had bound him."
+
+Even binding a Roman citizen was unlawful, and for doing this Claudius
+Lysias was liable to be punished. Nero, who had become Emperor of Rome
+about four years before this time, on the death of Claudius, A.D. 54,
+was a harsh and cruel tyrant; and though he would not have cared
+whether St. Paul was tortured or not, he would have been very angry if
+any of the laws concerning the Roman privileges had been broken; and
+therefore Claudius Lysias had good reason to fear, that if St. Paul
+complained of the treatment which he, a free-born citizen of Rome, had
+received, the Emperor would cause him to be punished. If he had known
+more of the precepts taught by Jesus, he would have felt sure that St.
+Paul would have no wish to revenge himself in such a manner. The
+Apostle made use of his rights as a Roman citizen to save himself from
+a cruel punishment; because, if he had been scourged, it might have
+led men to think that he must have been guilty of some crime to
+deserve such a punishment; and it was necessary that the teachers of
+the holy Word of God should appear blameless before all men.
+
+The chief captain now took other measures for finding out what St.
+Paul was accused of; and he summoned the Sanhedrim to meet, that they
+might in a lawful manner examine and judge the prisoner, and so
+ascertain whether there was any reason for the rage of the people
+against him. We read, "On the morrow, because he would have known the
+certainty wherefore he was accused of the Jews, he loosed him from his
+bands, and commanded the chief priests and all their council to
+appear, and brought Paul down, and set him before them. And Paul,
+earnestly beholding the council, said, Men and brethren, I have lived
+in all good conscience before God until this day."
+
+Now that the Apostle was called upon to defend himself, he rightly
+wished all men to understand, that he was no criminal deserving of
+anger or punishment; but a man who had always tried to do what he
+believed to be his duty in the sight of God: most truly could he say
+that he had done this; for even when he persecuted the followers of
+Jesus, it was under the mistaken idea that it was his duty to do so.
+But the Jews were angry at his saying this, "and the high priest
+Ananias commanded them that stood by him to smite him on the mouth.
+Then said Paul unto him, God shall smite thee, thou whited wall: for
+sittest thou to judge me after the law, and commandest me to be
+smitten contrary to the law? And they that stood by said, Revilest
+thou God's high priest? Then said Paul, I wist not, brethren, that he
+was the high priest: for it is written, Thou shalt not speak evil of
+the ruler of thy people."
+
+The Apostle meant, that if he had known, or looked upon Ananias as
+the High Priest, he would not have rebuked him in such words; because
+a ruler of the people must be treated with respect, on account of his
+office: but Ananias deserved the rebuke, for the Law commanded all who
+ruled, or judged others, to do no unrighteousness or injustice
+themselves; and Ananias broke the Law, and was guilty of very great
+injustice in ordering St. Paul to be smitten in this way, before he
+had been proved to be guilty of any crime. We must mention here that,
+in fact, Ananias was _not_ the High Priest at this time. He had been
+High Priest at the time of the famine, when Barnabas and Saul took
+help to the poor brethren at Jerusalem; but after that, there had been
+some disturbance between the Jews and Samaritans, and the Romans,
+thinking Ananias to blame, deprived him of his sacred office, and sent
+him as a prisoner to Rome: and though he was afterwards allowed to
+return to Jerusalem, he was not restored to the office of High Priest,
+to which another man, named Jonathan, had been appointed. This
+Jonathan had been killed by the "murderers" hired by Felix the Roman
+governor, and no other High Priest had as yet been appointed;
+therefore there was, in fact, _no_ High Priest to be president, or
+head, of the Sanhedrim. Under these circumstances, Ananias set himself
+up as chief of the Council, and behaved in the unjust manner related.
+St. Paul had only been a very few days in Jerusalem, and did not
+perhaps know that Ananias had taken the office of High Priest upon
+himself; or if he did know it, what he said would be a just rebuke to
+him for having done so.
+
+One other matter requires a few words, that is, the "whited wall," to
+which St. Paul compared Ananias. We shall remember that our Saviour
+said, "Woe unto you scribes and Pharisees, hypocrites! for ye are like
+unto whited sepulchres, which indeed appear beautiful outwardly, but
+are within full of dead men's bones and all uncleanness. Even so ye
+also appear righteous unto men, but within ye are full of hypocrisy
+and iniquity." In the same manner St. Paul applied the comparison of
+the "whited wall" of a sepulchre to Ananias, who pretended to judge
+and rebuke another, whilst his own heart was full of all evil passions
+and iniquity.
+
+Let us remember, that each such passage of Scripture has a lesson for
+us: all who only think of what men will say, and try to _appear_ good
+in the eyes of their fellow creatures, without trying to love and
+serve God with all their heart, and to do His will whatever men may
+think of them, are no more pleasing in the eyes of our Lord, than were
+the Pharisees, whom Jesus compared to "whited sepulchres."
+
+Now we must return to the Council of the Sanhedrim, and hear what the
+Apostle said in his defence. St. Luke says, "But when Paul perceived
+that the one part (of his hearers) were Sadducees, and the other
+Pharisees, he cried out in the council, Men and brethren, I am a
+Pharisee, the son of a Pharisee: of the hope and resurrection of the
+dead I am called in question"--meaning that he was persecuted and
+called to account, because he had taught that the dead would rise
+again. "And when he had so said, there arose a dissension between the
+Pharisees and Sadducees: and the multitude was divided. For the
+Sadducees say that there is no resurrection, neither angel, nor
+spirit; but the Pharisees confess both. And there arose a great cry:
+and the scribes that were of the Pharisees' part arose, and strove,
+saying, We find no evil in this man: but if a spirit or an angel hath
+spoken to him, let us not fight against God." These scribes spake
+well: but unhappily they did not speak in sincerity, but only out of
+contradiction and spite to the Sadducees, whom they hated. They were
+quite as much opposed to St. Paul's preaching to the Gentiles, as any
+other class of persons could be; and therefore it was hypocrisy to
+pretend to believe that an angel had bid him do so. St Paul, moreover,
+had said nothing of any angel speaking to him; but had plainly
+declared that Jesus Christ had spoken to him: and this of course the
+Pharisees could not allow, because they would not acknowledge Jesus
+Christ to be the Messiah. They were, in fact, fighting against
+God--the very thing which they pretended to be afraid of doing.
+
+The Sadducees were very angry, and the whole Council became a scene of
+the greatest confusion and violence; so that Claudius Lysias feared
+for his prisoner's life; and being answerable for his safety, he sent
+his soldiers to bring him back into the castle, where he would be out
+of danger.
+
+
+
+
+Chapter XXIV.--ST. PAUL SENT TO CAESAREA.
+
+
+We read in the Book of Acts, "And when there arose a great dissension,
+the chief captain, fearing lest Paul should have been pulled in pieces
+of them, commanded the soldiers to go down, and to take him by force
+from among them, and to bring him into the castle."
+
+In the midst of the troubles and dangers with which he was now
+surrounded, the faithful servant of God was not left without comfort
+and encouragement; for we read, that "the night following the Lord
+stood by him, and said, Be of good cheer, Paul: for as thou hast
+testified of me in Jerusalem, so must thou bear witness also at Rome.
+And when it was day, certain of the Jews banded together, and bound
+themselves under a curse, saying that they would neither eat nor drink
+till they had killed Paul."
+
+These men belonged to a party amongst the Jews, who were particularly
+strict in the observance of all the forms and ceremonies of the Law;
+and for their _zeal_ or eagerness in this matter, they were called
+Zealots. These Zealots, quite overlooking the Moral Law, which
+commanded "Thou shalt not kill," taught, that it was right to kill any
+man who did not observe the whole of the Ceremonial Law: they
+therefore made a practice of murdering, whenever they had an
+opportunity, all whom they looked upon as enemies of the Law, without
+waiting for any trial to decide whether or not they deserved
+punishment.
+
+The Chief Priest and elders, instead of trying to prevent such
+wickedness, too often approved of the practices of the Zealots; as by
+their means they got rid of many whom they feared and hated, and who
+certainly could not justly have been found guilty of any crime, for
+which they could have been put to death. These Jewish Zealots had
+bound themselves by a curse to kill St. Paul; that is, they expressed
+a wish that God would bring evil upon them, if they did not kill St.
+Paul, before they ate or drank anything. Any such oaths are very
+sinful at all times, even if the act we bind ourselves to do is a good
+and righteous one, because it may not please God that we should do it:
+man proposes, but God disposes; and we must be content with striving
+to do what is right and useful, and leave the issue in His hands.
+
+The Zealots, though they wickedly bound themselves by such an oath,
+knew that there was no risk in any case of their being starved to
+death, because any of their Rabbis could absolve, or set them free
+from such oaths, whenever they did not find it convenient to keep
+them.
+
+There were more than forty of the Zealots which made this conspiracy
+against St. Paul; and they, knowing that the Chief Priests and elders
+would be only too glad to have the Apostle silenced in any way, went
+to them to get their help in the execution of this wicked plot. They
+told the Priests and elders how they had bound themselves by a curse
+to kill St. Paul: and then said, "Now therefore ye with the council
+signify to the chief captain that he bring him down unto you
+to-morrow, as though ye would inquire something more perfectly
+concerning him; and we, or ever he come near, are ready to kill him."
+
+This was a plan very likely to succeed: Claudius Lysias would have
+thought it very natural that the Sanhedrim should wish to examine St.
+Paul quietly, which could not be done in the tumult and excitement of
+the day before. He would, therefore, have sent his prisoner down with
+a small guard of soldiers, sufficient to prevent his escaping: these,
+the Zealots who would be lying in wait, could easily overpower by
+their greater number, and thus they would have no difficulty in
+murdering the Apostle. It is sad to think that priests and rulers,
+whose duty it was to teach the people what was right, and to see that
+every man was treated justly, should have agreed thus to entrap and
+slay a man who had been guilty of no crime: but so it was, for they
+consented to do their part in the proposed scheme.
+
+The enemies of St. Paul must now have thought his destruction certain:
+but they forgot that if the Lord was on the Apostle's side, all their
+plots would come to nothing. And so it proved: for the Lord, Who had
+work for His faithful servant to do, caused this plot to become in
+some way known to a young man, the son of St. Paul's sister. We know
+nothing of this young man; whether he was still a Jew, or had, as is
+more probable, become a Christian: all we are told is, "And when
+Paul's sister's son heard of their lying in wait, he went and entered
+into the castle, and told Paul."
+
+We have now another example as to the duty of using all human means,
+whilst humbly depending upon the blessing of God, without which all
+our efforts are unavailing. St. Paul had the promise of God, that he
+should live to preach the Gospel in Rome; therefore he was well
+assured that the Zealots could not harm him. He also knew that the
+Almighty could work a miracle for his deliverance; but he knew that to
+depend upon such a display of Divine power, would be tempting God, not
+trusting in Him. St. Paul felt, that the Lord, Who most generally
+brings about events through human actions, had now given him the means
+of saving his own life; and that it was his duty to make use of them,
+in order to defeat the wicked plot contrived by the Zealots and the
+Council.
+
+When St. Paul had heard from his sister's son the plot laid for his
+destruction, he "called one of the centurions unto him, and said,
+Bring this young man unto the chief captain: for he hath a certain
+thing to tell him. So" the centurion "took him, and brought him to the
+chief captain, and said, Paul the prisoner called me unto him, and
+prayed me to bring this young man unto thee, who hath something to say
+unto thee. Then the chief captain took him by the hand, and went with
+him aside privately, and asked him, What is that thou hast to tell
+me?" Then the young man told him all that was proposed, and begged him
+not to yield to the request of the Council. Having heard what he had
+to say, "the chief captain then let the young man depart, and charged
+him, See thou tell no man that thou hast shewed these things to me."
+Claudius Lysias immediately took measures to save St. Paul, without
+giving any cause or pretence for a disturbance, by refusing what would
+appear to be a reasonable request from the Sanhedrim: and he
+determined at once to send his prisoner out of the city, so that when
+asked to produce him before the Council, he could truly say, that it
+was no longer in his power to do so. We read that "he called unto him
+two centurions, saying, Make ready two hundred soldiers to go to
+Caesarea, and horsemen three-score and ten, and spearmen two hundred,
+at the third hour of the night; and provide them beasts, that they may
+set Paul on, and bring him safe unto Felix the governor," whose
+residence was at Caesarea. At the same time Claudius Lysias wrote a
+letter to be given to Felix, by those who conducted St. Paul to
+Caesarea. "And he wrote a letter after this manner: Claudius Lysias
+unto the most excellent governor Felix sendeth greeting. This man was
+taken of the Jews, and should have been killed of them: then came I
+with an army, and rescued him, having understood that he was a Roman.
+And when I would have known the cause wherefore they accused him, I
+brought him forth into their council: whom I perceived to be accused
+of questions of their law, but to have nothing laid to his charge
+worthy of death or of bonds. And when it was told me how that the Jews
+laid wait for the man, I sent straightway to thee, and gave
+commandment to his accusers also to say before thee what they had
+against him. Farewell."
+
+Now this letter was not quite a truthful account of what had
+happened: Claudius Lysias told the story most favourably for himself,
+by making it appear that he rescued St. Paul because he was a Roman
+citizen; whereas he did not know that fact, till he was on the point
+of scourging the prisoner--a circumstance of which he makes no
+mention. In relating anything, either by word of mouth or by letter,
+we should be very careful to state exactly what happened, whether it
+is favourable to ourselves or not. Saying that he had given
+commandment to the accusers to go down to Caesarea with their
+complaints, was different; because by the time the letter reached
+Felix, the command would be given. Of course he could say nothing to
+the Jews that evening, as it was needful to send the Apostle away
+secretly; but we may be sure that the next day, when the Council
+demanded that St. Paul should be brought before them for further
+examination, this advice was given to them. The third hour of the
+night was about nine o'clock in the evening, and "then the soldiers,
+as it was commanded them, took Paul, and brought him by night to
+Antipatris," a city about thirty-eight miles from Jerusalem, and
+twenty-seven from Caesarea. It had been rebuilt, like many other
+cities, by Herod the Great, who called it Antipatris, after his father
+Antipater.
+
+Here St. Paul was quite out of reach of the Zealots who had banded to
+kill him, and so large a guard was therefore quite unnecessary: so
+that "on the morrow" the soldiers "left the horsemen to go with him,
+and returned to the castle" of Antonia. The horsemen went on, "who,
+when they came to Caesarea, and delivered the epistle to the governor,
+presented Paul also before him. And when the governor had read the
+letter, he asked of what province" the prisoner was. And when he
+understood that he was of Cilicia, "I will hear thee, said he, when
+thine accusers are also come. And he commanded him to be kept in
+Herod's judgment hall." Herod's judgment hall, in which Felix
+commanded the Apostle to be kept till his accusers should come down,
+was a large building erected by Herod the Great as a palace for
+himself: part of it was afterwards made into a residence for the Roman
+governor of Judaea; and part of it was used as a prison for prisoners,
+not charged with any great or serious crime. Here, then, St. Paul was
+kept for five days. "And after five days Ananias the high priest
+descended," or went down to Caesarea, "with the elders, and with a
+certain orator named Tertullus, who informed the governor against
+Paul."
+
+An orator was a person who was able to make a good speech upon any
+subject set before him. Many men made a business of this; that is, a
+man who was able to speak well, would speak for others, who were not
+able to do so, on condition of being paid for his services. Thus, if
+any man were accused of a crime, he would get one of these public
+orators to speak for him at the time of trial, and try to persuade the
+Judge that he was innocent, whether he really were so or not. The same
+sort of thing is done amongst us, by barristers--men who have made it
+their business to study the laws of their country, in order to advise
+and help others who are ignorant in such matters. The Jewish priests
+and rulers were so very anxious that Felix should believe St. Paul to
+be in the wrong, and condemn him accordingly, that they had engaged an
+orator named Tertullus, to come and speak for them, and make the best
+of their case; so as to persuade Felix to condemn St. Paul, and thus
+gratify their malice.
+
+
+
+
+Chapter XXV.--ST. PAUL ACCUSED BEFORE FELIX.
+
+
+Tertullus "informed the governor against Paul,"--that is, he came to
+Caesarea for the express purpose of informing the governor of the many
+and serious accusations, which the Jews brought against the prisoner.
+The accusers being now come, Felix sat to judge the matter, and hear
+what each party had to say. "And when he was called forth, Tertullus,"
+in the name of the Jewish priests and rulers, "began to accuse" Paul,
+"saying, Seeing that by thee we enjoy great quietness, and that very
+worthy deeds are done unto this nation by thy providence, we accept it
+always, and in all places, most noble Felix, with all thankfulness.
+Notwithstanding, that I be not further tedious unto thee, I pray thee
+that thou wouldest hear us of thy clemency a few words."
+
+Now Felix was a harsh and tyrannical governor; and though he had done
+good service in freeing the country from the robbers which had
+infested it, and in punishing impostors (like the Egyptian), he had
+caused the High Priest to be murdered, and had often driven the Jews
+into rebellion by his barbarous and unjust acts. In short, his whole
+conduct created such disturbances in the land, and made him so hateful
+to the Jewish people, that within two years of this time, they
+petitioned the Roman Government for his removal; and Porcius Festus
+was appointed governor instead of him. When therefore Tertullus, as
+the mouthpiece of the Jews, spake in this way of the peace and quiet
+they enjoyed under his excellent government, they were not expressing
+their real true opinions, but were only saying what they thought would
+please Felix, and make him more willing to do what they wished.
+Tertullus having thus prepared the way, went on to bring his
+accusations against St. Paul, saying, "For we have found this man a
+pestilent fellow, and a mover of sedition among all the Jews
+throughout the world, and a ringleader of the sect of the Nazarenes:
+who also hath gone about to profane the temple: whom we took, and
+would have judged according to our law. But the chief captain Lysias
+came upon us, and with great violence took him away out of our hands,
+commanding his accusers to come unto thee: by examining of whom
+thyself mayest take knowledge of all these things, whereof we accuse
+him."
+
+This speech was full of falsehood, inasmuch as it so misrepresented
+what had happened, as to lead Felix to think that the prisoner before
+him had proved himself a dangerous enemy to the Roman Government, and
+that the chief captain had violently and unnecessarily interfered with
+the peaceable exercise of the Council's rights, of examining into
+those matters of which St. Paul was accused. The Jews, however,
+assented, saying that these things which Tertullus had spoken were
+true.
+
+When Tertullus had thus informed Felix, the latter called upon St.
+Paul to answer to these charges. Felix having now been governor of
+Judaea for four or five years, knew something of the religion, laws,
+and customs of the Jews, and was therefore the better able to judge in
+these matters. "Then Paul, after that the governor had beckoned unto
+him to speak, answered, Forasmuch as I know that thou hast been of
+many years a judge unto this nation, I do the more cheerfully answer
+for myself: because that thou mayest understand, that there are yet
+but twelve days since I went up to Jerusalem for to worship. And they
+neither found me in the temple disputing with any man, neither raising
+up the people, neither in the synagogues, nor in the city: neither can
+they prove the things whereof they now accuse me."
+
+In these few words, the Apostle contradicted absolutely the charges
+brought against him by his enemies. Felix, he knew, would understand
+his wish of going to Jerusalem to keep the Feast of Pentecost, and
+that, as he had only been in the city for twelve days, he could not
+have done much to stir up the people to rebellion. Having thus
+declared the falseness of the charges brought against him, the Apostle
+went on to notice what was in fact the real cause of all the
+persecution against him; and boldly said, "But this I confess unto
+thee, that after the way which they call heresy, so worship I the God
+of my fathers, believing all things which are written in the law and
+in the prophets: and have hope toward God, which they themselves also
+allow, that there shall be a resurrection of the dead, both of the
+just and unjust. And herein do I exercise myself, to have always a
+conscience void of offence toward God, and toward men. Now after many
+years I came to bring alms to my nation, and offerings. Whereupon
+certain Jews from Asia found me purified in the temple, neither with
+multitude, nor with tumult. Who ought to have been here before thee,
+and object, if they had ought against me. Or else let these same here
+say, if they have found any evil doing in me, while I stood before the
+council, except it be for this one voice, that I cried standing among
+them, Touching the resurrection of the dead I am called in question by
+you this day."
+
+We cannot read this beautiful speech without wishing that each one of
+us could say from our hearts, that we too are endeavouring so to live
+and act, that our consciences may not reproach us with any wilful sin.
+It was customary for the Jews, in whatever countries they might happen
+to dwell, to send alms and offerings from time to time to Jerusalem;
+and St. Paul had now, according to that custom, brought contributions
+from the foreign Jews. We should notice the close of St. Paul's
+speech, when he challenges the priests and rulers to say, whether any
+fault whatever had been proved against him during his examination
+before the Sanhedrim, unless they looked upon his having said, "that
+the Jews persecuted him because he had preached the resurrection of
+the dead," as a crime. St. Paul's accusers seem to have answered
+nothing; they were unable to contradict him, for he had spoken nothing
+but the truth, and had plainly shown that he was no "pestilent
+fellow," nor mover of sedition among the people.
+
+"And when Felix heard these things, having more perfect knowledge of
+that way, he deferred them, and said, When Lysias the chief captain
+shall come down, I will know the uttermost of your matter. And he
+commanded a centurion to keep Paul, and to let him have liberty, and
+that he should forbid none of his acquaintance to minister or come
+unto him." Felix, living at Caesarea, where Cornelius, a Roman
+centurion, had been so wonderfully converted, and where Philip the
+deacon, and many other Christians resided, must have heard a good deal
+about the doctrines of "that way" of worshipping the Lord; and he had
+certainly found, that the Christians were better subjects, and
+altogether better men, than the Jews. He would not therefore be
+inclined to condemn St. Paul _because_ he was a Christian; and,
+listening carefully to the accusations and defence just made before
+him, he saw at once that the prisoner had not committed any crime
+whatever, and that the whole affair arose from the hatred, which the
+Jews bore to the followers of Jesus Christ. Instead, however, of
+boldly pronouncing sentence one way or the other, he tried to pacify
+the Jews by putting off the trial till Claudius Lysias, whom they had
+accused of illegal violence, could come down; and mean time he
+entrusted St. Paul to the care of a centurion, with orders not to
+treat him as a prisoner. It must have been a bitter disappointment to
+the Jews, to see the man whom they persecuted thus kindly treated.
+
+We may also see the protecting hand of God overruling these events.
+Had St. Paul been set at liberty, the Jews would doubtless have tried
+to take his life; but under the watchful care of the centurion, he was
+safe from their malice.
+
+Whether Claudius Lysias ever did come down to Caesarea, we are not
+told; but it is quite clear that St. Paul was neither declared guilty
+of any offence deserving punishment, nor set at liberty, which, as an
+innocent man, he ought to have been.
+
+St. Luke next tells us, "And after certain days, when Felix came with
+his wife Drusilla, which was a Jewess, he sent for Paul, and heard him
+concerning the faith in Christ." It has already been said that
+Drusilla was one of the daughters of Herod Agrippa, who died miserably
+at Caesarea, as a punishment for allowing himself to be treated as a
+god. Drusilla had been married to another man, but Felix had persuaded
+her to leave her husband, and become his wife. This was a great sin in
+both Felix and Drusilla. After the trial of St. Paul, the governor
+appears to have left Caesarea for a while; and when he came back,
+bringing Drusilla with him, they both wished to hear more of the
+doctrines of Christianity, and therefore they sent for St. Paul, that
+he might talk to them "concerning the faith in Christ." St. Paul was
+always ready to speak the truth boldly in the service of his heavenly
+Master; and knowing that Felix was an unjust and unrighteous ruler,
+and a man who at all times thought only of pleasing and indulging
+himself, without caring what injury or suffering he inflicted upon
+others, he took this opportunity of showing the sinfulness of such
+conduct, and that those who persisted in it would be punished
+hereafter, when Jesus Christ should come to judge the world. "And as
+he reasoned of righteousness, temperance, and judgment to come, Felix
+trembled"; for his conscience told him, that he was guilty of the very
+sins for which the Apostle declared that the wrath of God would fall
+upon the impenitent. Well would it have been for him, if the fear
+which made him tremble, had made him at once anxiously inquire in true
+penitence, What must I do to be saved? But, unhappily, he took another
+course, too often followed amongst ourselves: he did not _like to
+hear_ such things, and so he tried to put them away, and answered, "Go
+thy way for this time; when I have a convenient season, I will call
+for thee."
+
+Even in worldly matters, it is a good maxim, never to put off till
+to-morrow what ought to be done to-day. Infinitely more does it apply
+to spiritual things; to repentance, to abstaining from what we feel to
+be wrong, to making the sacrifice we know we ought to make, to doing
+the duty which we perceive we ought to do. Never let us put off such
+things, and thus quench the Spirit of God speaking in our hearts. If
+we wilfully let one opportunity slip, we may never have another given
+to us. There is no "season" so "convenient" for doing right as the
+moment in which we feel what _is_ right. Felix stifled the voice of
+conscience, which answered to St. Paul's teaching; and we have no
+reason to believe that the convenient season ever came, for, though he
+often talked with him after this, we hear of no good results from such
+meetings; nor could any good results be expected, from a course in
+which covetousness had so great a share; for one of the governor's
+motives for keeping the Apostle still in some sort as a prisoner, was
+the hope that he or his friends would purchase his liberty, by giving
+money. But Felix ought to have felt, that St. Paul would never offer a
+bribe, which it was very wrong for any Judge to take. However that may
+be, we read, "He hoped also that money should have been given him of
+Paul, that he might loose him: wherefore he sent for him the oftener,
+and communed with him."
+
+
+
+
+Chapter XXVI.--ST. PAUL BEFORE FESTUS.
+
+
+"But after two years, Porcius Festus came into Felix' room: and Felix,
+willing to shew the Jews a pleasure, left Paul bound." Felix might now
+at least have let the Apostle go, for he could no longer hope for any
+advantage by leaving him still a prisoner. This governor had never
+tried to please the Jews by a just and kind government: then he
+preferred pleasing himself: now, that it does not interfere with his
+own gratification, he was willing to do the Jews a pleasure, by
+committing another sin, in the detention of an innocent man, whom he
+well knew ought to have been set free long ago. The Bible says truly,
+that "the fear of man bringeth a snare," and the same may be said of
+the wish to please him, when we cannot do so without doing wrong or
+neglecting our duty.
+
+Felix gained nothing by thus sacrificing St. Paul, for the Jews of
+Caesarea followed him to Rome, and there made such complaints of him to
+the Emperor Nero, that it was with great difficulty that Felix saved
+himself from severe punishment. The new governor of Judaea, when he
+"was come into the province," made in the first instance a very short
+stay at Caesarea, and "after three days" went up to Jerusalem. Of
+course in this short time, he had not had leisure to hear anything
+concerning St. Paul. The Jews of Jerusalem, therefore, gladly seized
+this opportunity to try and prejudice Festus against St. Paul. "Then
+the high priest and the chief of the Jews informed him against Paul,
+and besought him, and desired favour against him, that he would send
+for him to Jerusalem," to be there tried. But they had another end in
+view; even the same which the Zealots, with the approbation of the
+Sanhedrim, had hoped to accomplish on a former occasion. The high
+priest and the elders, knowing well that St. Paul could not be found
+guilty of any crime, only besought Festus to have him brought to
+Jerusalem, because they were determined to get rid of him, by "laying
+wait in the way to kill him." But their wicked scheme was again
+defeated, for "Festus answered, that Paul should be kept at Caesarea,
+and that he himself would depart shortly thither. Let them therefore,
+said he, which among you are able, go down with me, and accuse this
+man, if there be any wickedness in him."
+
+And when Festus had been about ten days in Jerusalem, "he went down
+unto Caesarea; and the next day sitting on the judgment seat, commanded
+Paul to be brought. And when he was come" before the judgment seat,
+"the Jews which came down from Jerusalem stood round about, and laid
+many and grievous complaints against Paul, which they could not prove.
+While he answered for himself, Neither against the law of the Jews,
+neither against the temple, nor yet against Caesar, have I offended
+anything at all." Festus quite saw that St. Paul had been guilty of no
+offence towards the Roman Government, but that the whole matter
+concerned the doctrines and customs of the Jewish Law; and that he, as
+the Roman governor, had no cause to keep him prisoner, or trouble him
+any further. "But Festus, willing to do the Jews a pleasure, answered
+Paul, and said, Wilt thou go up to Jerusalem, and there be judged of
+these things before me?" The Sanhedrim was the proper Court to try
+questions concerning the Jewish Law. Festus knew nothing of the plots
+to kill St. Paul, for he was a just man, and would not have
+countenanced such wickedness. He could not order St. Paul to be tried
+by the Sanhedrim, for the authority of that Court was not recognized
+by the Romans; but probably with the view of convincing the Jews that
+St. Paul had not offended against their Law, he proposed that the
+Apostle should go up to Jerusalem to answer their charges.
+
+"Then said Paul, I stand at Caesar's judgment seat, where I ought to be
+judged: to the Jews have I done no wrong, as thou very well knowest.
+For if I be an offender, or have committed anything worthy of death, I
+refuse not to die: but if there be none of these things whereof these
+accuse me, no man may deliver me unto them. I appeal unto Caesar." As a
+freeman of Rome, St. Paul could only be tried for any crime, by a
+Court composed of Judges appointed by Caesar; hence called "Caesar's
+judgment seat." Again, he declared that he was innocent of any offence
+against the Jews, but that he had no wish to escape a lawful trial, or
+any just punishment; but that if he were not found guilty of any
+crime, no person had any right to put him in the power of men so well
+known to be his enemies as the Jews were. He ended by making use of
+another privilege belonging to a Roman citizen, that of appealing unto
+Caesar: after which he could only be tried at Rome, by persons
+appointed especially for that purpose by the Emperor himself. A
+freeman of Rome who had been tried anywhere and found guilty, could
+then appeal to Caesar, if he thought his sentence unjust. Or before
+trial, if he suspected that his judge was not acting according to law,
+he could thus appeal to the Emperor. An appeal to Caesar was highly
+respected by every person in authority, and any magistrate who, after
+such an appeal, dared to punish a prisoner, would himself be liable to
+severe punishment. This, and all the privileges of a Roman citizen,
+were so much respected, that many years after this time, when the
+Christians were persecuted by order of the Emperor Trajan, a Roman
+called Pliny, whose duty it was to have all Christians put to death,
+wrote a letter to the Emperor, in which, after speaking of the numbers
+he had executed because they would not give up their religion, he
+says, "There are others, guilty of similar folly, but finding them to
+be Roman citizens, I have determined to send them to Rome." Perhaps
+these poor creatures had appealed to Caesar; at any rate, Pliny,
+respecting their privileges, thought it safest to send them to Rome,
+though there could be no doubt that the Emperor would immediately
+order them to be put to death.
+
+It was usual for a Roman President, or Judge, to have a small Council
+of some of the chief Romans in the province, whose advice he could ask
+in any doubtful matter. Festus had such a Council; for we read, "Then
+Festus, when he had conferred with the council, answered, Hast thou
+appealed unto Caesar? unto Caesar shalt thou go." Thus did the Lord
+overrule events to fulfil his words, "thou must bear witness also at
+Rome." Before St. Paul could be sent off from Caesarea, he was again
+called upon to defend himself and declare his doctrines. St. Luke
+says, "And after certain days king Agrippa and Bernice came unto
+Caesarea to salute Festus." This Agrippa and Bernice were both the
+children of Herod Agrippa, and therefore Drusilla was their sister.
+The Emperor Claudius had made Agrippa king of some of the Roman
+Provinces in Asia, and had also given him some dominions in Judaea,
+which had been added to by the present Emperor Nero. It was probably
+to look after these dominions that Agrippa was now come into the
+country, bringing his sister Bernice with him; and it was very natural
+that they should go to Caesarea to visit the governor. Festus, who was
+evidently rather puzzled about St. Paul, as he could see no reason for
+the accusations of the Jews, was glad to have an opportunity of
+talking over the matter with one, who being himself a Jew, would know
+the laws and customs of his own people, as well as those of the
+Romans. Therefore, when Agrippa and Bernice had been at Caesarea "many
+days, Festus declared Paul's cause unto the king, saying, There is a
+certain man left in bonds by Felix: about whom, when I was at
+Jerusalem, the chief priests and the elders of the Jews informed me,
+desiring to have judgment against him. To whom I answered, It is not
+the manner of the Romans to deliver any man to die, before that he
+which is accused have the accusers face to face, and have licence to
+answer for himself concerning the crime laid against him. Therefore,
+when they were come hither, without any delay on the morrow I sat on
+the judgment seat, and commanded the man to be brought forth. Against
+whom when the accusers stood up, they brought none accusation of such
+things as I supposed: but had certain questions against him of their
+own superstition, and of one Jesus, which was dead, whom Paul affirmed
+to be alive. And because I doubted of such manner of questions, I
+asked him whether he would go to Jerusalem, and there be judged of
+these matters. But when Paul had appealed to be reserved unto the
+hearing of Augustus, I commanded him to be kept till I might send him
+to Caesar."
+
+By "their superstition," Festus meant the religion of the Jews: for
+the heathen always thus spake of it, and said, that "Moses was the
+inventor of the Jews' superstition." The heathens saw that the Jews
+believed in an Almighty power, of which they knew nothing, and did
+certain things to obtain favour from the God they worshipped: this
+they called Superstition, and no doubt they looked upon the Christian
+religion in much the same light.
+
+The term "Superstition," might much more properly be applied to the
+belief and practice of the Romans themselves, with all their omens and
+auguries, supposed to reveal the will of their imaginary gods; and
+their sacrifices and ceremonies, in order to gain their favour.
+
+At the time of which we are now speaking, the Jews _had_ indeed
+introduced many superstitions into their religion; for they thought to
+please God by outward forms and ceremonies, whilst they committed all
+manner of sins, and rejected the Messiah.
+
+The Christians were ready to give up all earthly joys and comforts,
+and to suffer death, rather than act contrary to the religion which
+they professed; and this the heathens looked upon as "foolishness."
+
+Festus evidently thought that both Jews and Christians were very
+foolish, to dispute upon such a subject as the life or death of Jesus;
+for he neither knew nor cared about the doctrines of Christianity, and
+the need of a Saviour. Little did the Roman governor conceive, that
+the question concerning the Resurrection of Jesus Christ was one of
+the greatest importance to all mankind, when he thus slightingly spake
+of "one Jesus," "whom Paul affirmed to be alive." Had St. Paul been
+accused of crimes, as the governor supposed would have been the case,
+he would have known how to act: but when the accusations were only
+about such matters as to the Romans were "foolishness," Festus was
+perplexed and doubtful, as to the course which he ought to take; for
+as these questions had caused disturbances in the country, they could
+not be allowed to pass unnoticed by a Roman governor. And probably it
+was as much to relieve himself from his perplexity as to please the
+Jews, that he proposed to the Apostle to go up to Jerusalem.
+
+All the Roman Emperors had the title of Caesar, and they also all took
+that of Augustus: but each one had his own particular name or names
+besides: the "Augustus Caesar" here spoken of, was the Emperor Nero.
+Agrippa listened with interest to all that Festus told him of St.
+Paul, and then said, "I would also hear the man myself"--a desire
+which Festus was too happy to gratify. "To-morrow, said he, thou shalt
+hear him."
+
+
+
+
+Chapter XXVII.--ST. PAUL BEFORE AGRIPPA.
+
+
+"And on the morrow, when Agrippa was come, and Bernice, with great
+pomp, and was entered into the place of hearing, with the chief
+captains, and principal men of the city, at Festus' commandment Paul
+was brought forth." This "place of hearing" was probably some large
+apartment in the palace where Festus lived, set apart for the governor
+to receive, and give audience to, all persons who came to him on
+business. This we must remember was no _trial_ of St. Paul; he could
+now have no further trial till he reached Rome: there were now no Jews
+present to make accusations against him; it was, in fact, only a
+private examination of St. Paul's opinions, for the gratification of
+king Agrippa. If the Apostle had now refused to speak, he could not
+have been held guilty of disobedience; but he was always ready and
+willing to give an account of the faith which was in him, and probably
+he was particularly glad to have an opportunity of speaking of "Jesus
+Christ, and Him crucified," before Agrippa, who, as a Jew, had learnt
+from the prophets to expect the Messiah.
+
+When all was ready, Festus opened the business, and explained the
+matter to the assembly; who, with the exception of king Agrippa, and
+perhaps a few of his attendants, were all heathens.
+
+"And Festus said, King Agrippa, and all men which are here present
+with us, ye see this man, about whom all the multitude of the Jews
+have dealt with me, both at Jerusalem, and also here, crying that he
+ought not to live any longer. But when I found that he had committed
+nothing worthy of death, and that he himself hath appealed to
+Augustus, I have determined to send him. Of whom I have no certain
+thing to write unto my lord." (That is, no crimes or offences to give,
+as a reason for his being tried at all.) "Wherefore I have brought him
+forth before you, and especially before thee, O king Agrippa, that,
+after examination had, I might have somewhat to write. For it seemeth
+to me unreasonable to send a prisoner, and not withal to signify the
+crimes laid against him. Then Agrippa said unto Paul, Thou art
+permitted to speak for thyself. Then Paul stretched forth the hand,
+and answered for himself: I think myself happy, king Agrippa, because
+I shall answer for myself this day before thee touching all the things
+whereof I am accused of the Jews: especially because I know thee to be
+expert in all customs and questions which are among the Jews:
+wherefore I beseech thee to hear me patiently." Agrippa having been
+brought up in Jerusalem, when his father Herod Agrippa lived there as
+king of Judaea by permission of the Emperor Caligula, had been well
+instructed in the Jewish law and customs; and at this time the Emperor
+Nero had entrusted to him the government of the temple, and the care
+of its treasury: he was also allowed to nominate the High Priest. St.
+Paul, conscious of his own innocence, was glad to speak before one so
+well able to judge of the truth of his words. Having bespoken a
+patient hearing from the king, the Apostle continued, "My manner of
+life from my youth, which was at first among mine own nation at
+Jerusalem" (where he was brought up at the feet of Gamaliel), "know
+all the Jews; which knew me from the beginning, if they would testify,
+that after the most straitest sect of our religion I lived a Pharisee.
+And now I stand and am judged for the hope of the promise made of God
+unto our fathers: unto which promise our twelve tribes, instantly
+serving God day and night, hope to come. For which hope's sake, king
+Agrippa, I am accused of the Jews."
+
+The "promise" here spoken of, was that made by God Himself to Abraham
+and the patriarchs, and repeated more plainly by the prophets, that
+the Messiah should come upon earth, and by His rising from the dead,
+prove the truth of the promise of a future life for all men. This
+promise had always been believed, and its fulfilment looked for, by
+all true Israelites. So far, then, there was no difference of opinion.
+But the Apostle had been convinced, by unmistakable signs, that the
+promise was fulfilled in Jesus Christ. For declaring that Jesus of
+Nazareth was the Messiah, the hope of Israel, for whom the twelve
+tribes had ever been looking, and that He had risen from the dead
+according to the promise, St. Paul was "accused" and persecuted by the
+Jews: some denying that there could be any resurrection at all;
+others, who allowed that, denying that Jesus Christ had risen. Agrippa
+as a Jew ought to have learnt from all the wonderful things that had
+been done for his forefathers, that with God nothing was impossible;
+whilst his study of the Jewish Scriptures should have taught him, that
+the Resurrection was more than a possibility. St. Paul now, therefore,
+speaking to him as a Jew, asks, "Why should it be thought a thing
+incredible with you, that God should raise the dead?"
+
+The doctrine of the Resurrection--or rather the great Truth that Jesus
+Christ had really risen from the dead--was the one especial point of
+St. Paul's teaching: because all by whom that was once acknowledged,
+could not fail to see, that He was indeed the promised Messiah, worthy
+of all the love and service His creatures could give Him.
+
+Having spoken of the Resurrection, St. Paul went on to show Agrippa,
+that what he now taught upon the subject was the more worthy of
+belief, inasmuch as he himself had not been easily persuaded of this
+truth, or inclined to join those who believed it. On the contrary, he
+says, "I verily thought with myself, that I ought to do many things
+contrary to the name of Jesus of Nazareth." Then, after telling
+Agrippa how in consequence of this idea, he persecuted the followers
+of Jesus, he described the wonderful manner in which he had been
+brought to see that He _was_ the promised Messiah; and he mentioned
+the peculiar charge given unto him by God, to go unto the Gentiles,
+"to open their eyes, and to turn them from darkness to light, and from
+the power of Satan unto God, that they may receive forgiveness of
+sins, and inheritance among them which are sanctified by faith."
+"Whereupon," continued the Apostle, "I was not disobedient unto the
+heavenly vision: but shewed first unto them of Damascus, and at
+Jerusalem, and throughout all the coasts of Judaea, and then to the
+Gentiles, that they should repent and turn to God, and do works meet
+for repentance. For these causes the Jews caught me in the temple, and
+went about to kill me. Having therefore obtained help of God, I
+continue unto this day, witnessing both to small and great, saying
+none other things than those which the prophets and Moses did say
+should come: that Christ should suffer, and that he should be the
+first who should rise from the dead, and should shew light unto the
+people, and to the Gentiles." Strange indeed did these things sound in
+the ears of the heathen governor; and without pausing to consider
+whether they might not indeed be true, "Festus said with a loud voice,
+Paul, thou art beside thyself; much learning doth make thee mad." Firm
+and respectful was the reply to this charge, that he knew not what he
+was saying: for he said, "I am not mad, most noble Festus; but speak
+forth the words of truth and soberness. For the king knoweth of these
+things, before whom also I speak freely: for I am persuaded that none
+of these things are hidden from him; for this thing was not done in a
+corner." Agrippa, who could bear witness to the things spoken by Moses
+and the prophets, must also have heard of the many wonderful acts done
+by Jesus during His life; of the events attending His death; and of
+the works since performed by His Apostles; and therefore St. Paul
+refers to him, as able to bear witness that the words which had so
+astonished Festus, were not the words of madness, but of sober truth.
+
+Having thus replied to Festus, St. Paul, turning to Agrippa, said,
+"King Agrippa, believest thou the prophets?" As a Jew, the king must
+necessarily be a believer in all the Scriptures of the Old Testament;
+therefore, without waiting for an answer, the Apostle added, "I know
+that thou believest." He said no more, but his meaning was easy to
+understand. Any one, who believing in the Scriptures of the Old
+Testament, would carefully and honestly compare all that was written
+concerning the Messiah with the Birth, Life, and Death of Jesus, must
+perceive that He was indeed the promised Messiah, the Anointed, the
+Christ.
+
+It is clear by the answer, that the king did so understand the
+question. "Then Agrippa said unto Paul, Almost thou persuadest me to
+be a Christian." He could not deny the truth of what the Apostle had
+said; his reason, if he would have followed its teaching to the end,
+would have convinced him that the Gospel preached by St. Paul was the
+gift of God; the continuation and ending, as it were, of the Law of
+Moses; that it involved no _change_ of religion, but its completion or
+_perfect state_, for that the Law had been given to prepare the way
+for the Gospel. Just as St. Paul, in his Epistle to the Galatians,
+wrote, "the Law was our schoolmaster to bring us unto Christ."
+
+It is probable that Agrippa felt much of this; why then did he not
+become entirely, not _almost_, a Christian? Because he was not willing
+to renounce the Devil and all his works, and the sinful lusts of the
+flesh. His life and actions were very far from the purity and holiness
+necessary in a real true Christian; he could not make up his mind to
+endeavour to lead a new life, consistent with the profession of
+Christianity; and therefore, though almost persuaded, he stopped
+there.
+
+To be _almost_ a Christian, is to be in a condition most displeasing
+to the Lord; and yet there are many now, who professing to be members
+of the Church of Christ, are, it is to be feared, in this sad state.
+Let us watch and pray, that such may not be our case--remembering,
+that if we are not daily striving with all our might, to keep our part
+of the Baptismal Covenant, whatever it may cost us to do so, we are no
+more than _almost_ Christians, who will never be received as good and
+faithful servants by our heavenly Master.
+
+Agrippa was not ready to live a life of self-denial, and therefore he
+could only say, "Almost thou persuadest me to be a Christian. And Paul
+said, I would to God, that not only thou, but also all that hear me
+this day, were both almost, and altogether such as I am, except these
+bonds."
+
+St. Paul could not offer a better prayer for his hearers, nor for all
+mankind who have ever lived upon earth, than that they should be true
+and sincere Christians, like him in every respect, except in that of
+being prisoners. The "bonds" here spoken of were the light chains upon
+his hands, by which, as we have said, prisoners amongst the Romans
+were usually bound to the soldier who had charge of them. St. Paul
+bore no ill-will to those who had unjustly kept him so long a
+prisoner; he only desired their good, expressing, in the words we have
+just read, his solemn wish that they might become true Christians.
+
+
+
+
+Chapter XXVIII.--ST. PAUL BEGINS HIS FOURTH VOYAGE.
+
+
+St. Paul's solemn prayer for all who had listened to his words closed
+the examination. "And when he had thus spoken, the king rose up, and
+the governor, and Bernice, and they that sat with them: and when they
+were gone aside, they talked between themselves, saying, This man
+doeth nothing worthy of death or of bonds." All who had heard St. Paul
+speak, saw at once that he had been guilty of no offence against the
+Roman Government: and Agrippa, who understood the Jewish law,
+pronounced that there was no reason on that account either, to keep
+him a prisoner. "Then said Agrippa unto Festus, This man might have
+been set at liberty, if he had not appealed unto Caesar." Having done
+so, no prisoner could be set at liberty, without the express command
+of the Emperor.
+
+Agrippa's opinion would incline the unprejudiced Jews not to believe
+all that the priests and elders had said against St. Paul; and it
+would make Festus write a favourable report of his case to Rome.
+Probably it was owing to what Agrippa now said, that St. Paul met with
+kind treatment, both on the voyage to Italy and after his arrival in
+Rome.
+
+Nothing now remained but to send St. Paul to Caesar; and of this
+voyage, St. Luke, who appears never to have quitted him, gives us a
+full account, saying, "And when it was determined that we should sail
+into Italy, they delivered Paul and certain other prisoners unto one
+named Julius, a centurion of Augustus' band." Although the garrison of
+Caesarea was at this time composed of Syrian soldiers, there was also
+a small body of Roman soldiers, called the Augustan Band, as belonging
+particularly to the Emperor. Under a centurion of this band, St. Paul
+was now to begin his fourth and last journey, A.D. 60.
+
+This journey differed from the three former, inasmuch as they had been
+undertaken voluntarily, (by direction of the Holy Spirit,) for the
+accomplishment of the work given him to do. This fourth journey,
+though it would equally serve to the great work of spreading the
+Gospel, was to be made as a prisoner.
+
+In those days, a voyage was a more serious affair than it is now. It
+was not easy to find a ship sailing direct from any port in Asia to
+Italy, and accordingly we read, "And entering into a ship of
+Adramyttium, we launched, meaning to sail by the coasts of Asia; one
+Aristarchus, a Macedonian of Thessalonica, being with us." Adramyttium
+was a sea-port of Mysia, quite out of the way of any person wishing to
+go to Italy; but, as the ship was to touch at many ports in Asia Minor
+on her way home, it was probable that at one of these ports some
+vessel might be found which was going into Italy, and could take
+Julius and his company on board. The Aristarchus here mentioned had
+become a Christian when St. Paul preached the Gospel in Macedonia, and
+had then gone with the Apostle to Jerusalem, and helped him in his
+great work. _Why_ he was now a prisoner, we are not told; but it was
+no doubt for preaching the Gospel that he was now a fellow prisoner of
+St. Paul. St. Luke, after mentioning the launching at Caesarea, says,
+"And the next day we touched at Sidon. And Julius courteously
+entreated Paul," (that is, treated him kindly,) "and gave him liberty
+to go unto his friends to refresh himself." There were at this time
+many Christians in Ph[oe]nicia; and it must have been a great comfort
+both to them and to St. Paul, to meet and talk and pray together.
+
+Then we read, "And when we had launched from thence, we sailed under
+Cyprus, because the winds were contrary." The wind blowing pretty
+strongly from the south-west, the ship, instead of passing to the
+south of the island, which would have been the shortest way into the
+Archipelago, sailed to the north, where it would be sheltered from the
+wind by the island itself. Thus coming to Myra, a sea-port of Lycia,
+Julius disembarked his company, as it was useless for those who wished
+to go into Italy, to continue any longer in a ship bound for
+Adramyttium, which would take them greatly out of their way.
+
+At Myra, the centurion found a ship which had come from the opposite
+port of Alexandria, in Egypt, and was now going on to Italy. St. Luke
+says, "and he put us therein." Much corn was taken from Egypt into
+Italy. It was brought from different parts of the country to
+Alexandria, and there put on board ships, which landed it at Puteoli,
+in the south-eastern part of Italy; and from thence it was taken to
+other places as it was wanted. It was one of these vessels, laden with
+corn, in which Julius now embarked his prisoners.
+
+St. Luke says, "And when we had sailed slowly many days, and scarce
+were come over against Cnidus, the wind not suffering us, we sailed
+under Crete, over against Salmone; and, hardly passing it, came unto a
+place which is called the Fair Havens, nigh whereunto was the city of
+Lasea." Cnidus stood on a point of high land at the south-west corner
+of Asia Minor; and from thence the master of the vessel meant to steer
+directly westward, passing to the north of the isle of Crete; but the
+wind being contrary, the vessel was many days in going from Myra as
+far as Cnidus, and then it was obliged to go to the south of Crete,
+passing by Salmone, a promontory, or cape, on the eastern end of the
+island. This they had much difficulty in passing; and then they took
+refuge in a port, called the Fair Havens, near to which was a city
+called Lasea.
+
+It was now a time of year when sailing was considered dangerous, on
+account of high winds, called the Equinoctial Gales, which generally
+begin to blow in September. At this time of the year, on the 10th of
+their month Tisri, answering to our 25th of September, the Jews, by
+the appointment of God, kept the great "Fast of Expiation," according
+to the Law of Moses. On this day, no work was to be done; the people
+were to spend their time in confessing their sins, and praying for
+true repentance, and consequent forgiveness. They were further to
+afflict their souls by fasting, and by abstaining from every kind of
+pleasure or amusement.
+
+In the early times of the Jewish history, this fast was so strictly
+kept, that no Jew would upon it wash his face, nor put on his shoes,
+nor even read any part of the Scriptures which gave him pleasure. The
+Law commanded that this day should be kept entirely as a day of
+mourning and sorrow; whilst the priests were to offer certain
+sacrifices as an atonement, or expiation, for all the sins of the
+people, that they might be looked upon as clean from all their sins.
+All that was commanded to be done on this solemn fast-day, was to be a
+type, or sign, of the great future sacrifice to be made by Jesus
+Christ; Who by His death, made a sufficient expiation and atonement
+for the sins of the whole world, and thus took away from all His
+faithful people the dreadful consequences of sin, which _no_ sacrifice
+of beasts ever could have done.
+
+The "Fast of Expiation" took place, as we have said, on the 25th of
+September; and after that time, the ancients considered a sea-voyage
+dangerous, on account of the tempestuous winds which blew at that
+season: they therefore generally laid up their ships for the winter.
+St. Paul had had considerable experience in the dangers of the sea,
+for he had often been in "perils of the sea," of which St. Luke makes
+no mention. In the Second Epistle to the Corinthians, written, as we
+have heard, about two years before this last voyage, St. Paul,
+speaking of the dangers and sufferings he had undergone whilst
+preaching the Gospel, says, amongst other things, "thrice I suffered
+shipwreck, a night and a day I have been in the deep." St. Paul
+therefore was well aware of the danger of sailing at this season of
+the year; and probably the Holy Spirit had made known unto him, that
+danger awaited the ship if she now continued her voyage. This
+explanation is necessary for the right understanding of what we shall
+now read, as told us by St. Luke. The ship, we must remember, had with
+much difficulty arrived safely at the "Fair Havens" in Crete.
+
+"Now when much time was spent, and when sailing was now dangerous,
+because the fast was now already past, Paul admonished them, and said
+unto them, Sirs, I perceive that this voyage will be with hurt and
+much damage, not only of the lading and ship, but also of our lives.
+Nevertheless the centurion believed the master and the owner of the
+ship, more than those things which were spoken by Paul. And because
+the haven was not commodious to winter in, the more part advised to
+depart thence also, if by any means they might attain to Phenice, and
+there to winter; which is an haven of Crete, and lieth toward the
+south-west and north-west." That is, Phenice was on the south-west
+coast of the island, to the north-west of Lasea and the Fair Havens.
+
+A change in the weather at this time, confirmed those who were anxious
+to reach Phenice, in their opinion that it might be done. "And when
+the south wind blew softly, supposing that they had obtained their
+purpose, loosing thence, they sailed close by Crete." By keeping close
+to the shore, they hoped to accomplish their purpose. "But not long
+after there arose against it a tempestuous wind, called Euroclydon."
+The word "Euroclydon" is made up from two Greek words, one of which
+means a wave, and the other the south-east wind. It was a violent wind
+which blew furiously generally from the south-east, and made the waves
+exceedingly rough, and very dangerous for small vessels. The same kind
+of wind is now known in the Mediterranean Sea as a "Levanter," because
+it generally blows from the east, and the Levant is the eastern part
+of that sea. Sometimes it blows for a short time from some other
+quarter, which makes it all the more dangerous, because the sudden
+change of a very violent wind is apt to capsize, or overset, a ship,
+not prepared for such a change.
+
+This terrible wind now came on, blowing furiously from the east. The
+rudder--that is, the machine by which a ship is guided on its
+course--was useless in such a storm, and the vessel became quite
+unmanageable. St. Luke says, "And when the ship was caught, and could
+not bear up into the wind, we let her drive." The ship, thus left to
+the mercy of the wind, was driven straight to an island, called
+Clauda. We read, "And running under a certain island which is called
+Clauda, we had much work to come by the boat: which when they had
+taken up, they used helps, undergirding the ship." Most ships have a
+small boat, which is usually drawn after them by a rope fastened to
+the stern, or hind part, of the vessel; but, fearing that the violence
+of the wind and waves would wash the boat quite away, the sailors,
+though with great difficulty, managed to draw it up on the ship's
+deck, ready for use in case of need. "Undergirding," was passing
+strong ropes under the ship, and bringing the ends from each side upon
+deck, where they were fastened together; so as to support and hold in
+their places, all the planks and timbers of which the ship was built.
+Sheltered a little from the storm under the north side of the island
+of Clauda, the seamen were able to accomplish this work, after which
+they could do no more.
+
+
+
+
+Chapter XXIX.--THE SHIP RUNS AGROUND.
+
+
+St. Luke having mentioned the undergirding of the ship, adds, "and,
+fearing lest they should fall into the quicksands, strake sail, and so
+were driven."
+
+The ship being unable to resist the wind blowing strongly from the
+north-east, must of necessity be carried into the Gulf of Syrtis
+Minor, on the African coast; but before reaching it, the vessel would
+have to pass a dangerous bank of sand on the coast of Africa. This
+bank was of great extent, and any ship that was carried upon it would
+gradually sink, and sink into the sand, until it was quite buried. The
+sailors, fearing such a fate for their ship, took down all the sails,
+so that the wind might have less power over it. In this condition the
+ship was at the mercy of the wind and waves; and was driven here and
+there, without power to help herself. All on board the ship were now
+in a dreadful situation: exposed to the fury of a wind which blew them
+sometimes one way and sometimes another. In order to make the ship
+lighter, so that it might more easily rise to the top of the waves,
+the seamen first threw overboard the cargo of wheat carried by the
+ship, and then even the very ropes and sails belonging to it. But the
+storm continued, the sky was dark with clouds, and as there was no
+possibility of help, all gave themselves up for lost, and expected to
+be swallowed up in this tempestuous sea. Under such circumstances, all
+regular habits were at an end; no one thought of taking food, and
+consequently the strength of all was rapidly becoming less and less.
+St. Luke's account is, "And we being exceedingly tossed with a
+tempest, the next day they lightened the ship; and the third day we
+cast out with our own hands the tackling of the ship. And when neither
+sun nor stars in many days appeared, and no small tempest lay on us,
+all hope that we should be saved was then taken away. But after long
+abstinence Paul stood forth in the midst of them, and said, Sirs, ye
+should have hearkened unto me, and not have loosed from Crete, and to
+have gained this harm and loss. And now I exhort you to be of good
+cheer: for there shall be no loss of any man's life among you, but of
+the ship. For there stood by me this night the angel of God, whose I
+am, and whom I serve, saying, Fear not, Paul; thou must be brought
+before Caesar: and, lo, God hath given thee all them that sail with
+thee. Wherefore, sirs, be of good cheer: for I believe God, that it
+shall be even as it was told me. Howbeit we must be cast upon a
+certain island."
+
+St. Paul's words and his steadfast faith, must have been a comfort to
+his fellow voyagers; and if any of the heathens were then inclined to
+believe in the God Whose servant he was, their faith would be
+confirmed by all that took place afterwards.
+
+We next read in the Book of Acts, "But when the fourteenth night was
+come," (think of being fourteen days in such an awful position!) "as
+we were driven up and down in Adria, about midnight the shipmen deemed
+that they drew near to some country; and sounded, and found it twenty
+fathoms: and when they had gone a little further, they sounded again,
+and found it fifteen fathoms. Then fearing lest we should have fallen
+upon rocks, they cast four anchors out of the stern, and wished for
+the day."
+
+The ancients seem to have given the name of "Adria," to that part of
+the Mediterranean Sea between Greece and the south of Italy, extending
+up into what we call the Adriatic Sea; here, by the force of the wind
+and the currents, the ship was driven backwards and forwards, even as
+far as the islands off the coast of Dalmatia.
+
+"Sounding" means measuring how deep the sea is: this is done by means
+of a piece of lead fastened to a very long string, called "the line,"
+which has marks upon it, to show the number of feet. The lead of
+course sinks straight down into the water: if it touches the bottom of
+the sea, it is immediately drawn up, and by observing how much of the
+line is wet, they can tell how deep the sea is in any particular spot.
+As every ship has a good portion of it _below_ the water, she requires
+a certain depth of water to keep her from touching the bottom. The sea
+generally becomes less deep near the shore, and thus when the shipmen
+found that the depth of the sea had diminished from twenty to fifteen
+fathoms, it was high time to wait for daylight to see where they were;
+lest during the night the ship should run upon some land, or rock, or
+sandbank, and so be lost. A fathom is seven feet, so that twenty
+fathoms were 140 feet, and fifteen 105 feet.
+
+In order to understand what follows, we must remember that although
+_now_ anchors are always let down from the _prow_, or fore part of the
+ship, it was the custom of the ancients to let them down from the
+_stern_, or hind part of their vessels. Some of the large Egyptian
+ships do even now carry their anchors at the stern, and not at the
+prow. The vessel in which St. Paul was, was anchored from the stern by
+four anchors, to wait for daylight.
+
+It seems that some of the shipmen, or sailors, seeing the dangerous
+condition of the ship, thought they should be safer out of it; and so
+without any consideration for others, made up their minds to steal
+away secretly during the night, taking the boat with them; under
+pretence that their only object in now leaving the ship, was to make
+its position more secure, by letting down some anchors from the prow
+also. St. Luke says, "And as the shipmen were about to flee out of the
+ship, when they had let down the boat into the sea, under colour as
+though they would have cast anchors out of the foreship, Paul said to
+the centurion and to the soldiers, Except these abide in the ship, ye
+cannot be saved. Then the soldiers cut off the ropes of the boat, and
+let her fall off."
+
+Of course the Lord could equally have saved the passengers, whether
+the sailors remained in the ship or not; but it was His Will that all
+should be delivered in one way; and perhaps this was intended to be a
+test of faith and obedience. The Roman soldiers certainly had faith in
+St. Paul as the servant of a Mighty God, to Whom all things are
+possible, and Whose promise would be assuredly fulfilled: therefore
+they at once took effectual means to prevent any one leaving the ship,
+by cutting the ropes which still held the boat, and letting it drift
+away.
+
+According to the opinion of man, they did a very foolish act in
+getting rid of a boat, which might be of the greatest use to them. At
+Crete they had "believed the master and the owner of the ship, more
+than those things which were spoken by Paul"; but they had had good
+reason to change their opinion, and to believe that the Apostle was
+indeed guided by his God; and their faith made them obedient. "And
+while the day was coming on, Paul besought them all to take meat,
+saying, This day is the fourteenth day that ye have tarried and
+continued fasting, having taken nothing. Wherefore I pray you to take
+some meat: for this is for your health: for there shall not an hair
+fall from the head of any of you"; meaning, that no one would suffer
+the slightest injury, but that it was necessary for them to take some
+food, that they might have strength for all that they would be called
+upon to do. To his precept, the Apostle added example; for "when he
+had thus spoken, he took bread, and gave thanks to God in presence of
+them all: and when he had broken it, he began to eat." Even at such a
+moment, St. Paul did not forget to give God thanks for his food. The
+whole company in the ship would thus see how constantly he thought of
+God, and endeavoured to do Him honour; and heathens though they were,
+his example must have taught them to think with reverence of the God
+of the Christians. Mean time the calm and firm trust displayed by the
+whole conduct of the Apostle, gave comfort and encouragement to all.
+"Then were they all of good cheer, and they also took some meat." St.
+Luke tells us how many people there were on board the ship: for he
+says, "And we were all in the ship two hundred three-score and sixteen
+souls," or 276 persons. "And when they had eaten enough, they
+lightened the ship, and cast out the wheat into the sea." This wheat
+was probably the remainder of their provisions for the voyage, for the
+cargo seems to have been thrown overboard before: but perhaps the
+owner of the vessel had tried to keep some of the cargo, in hope of
+still carrying it to Italy: but now, finding that hope was vain, he
+consented to let it be cast out, so as to lighten the ship, and
+render her more likely to go safely on shore. Whilst, under all
+circumstances, we put our whole trust in God, Who alone can bless any
+of our efforts with success, we must never forget that it is our duty
+to _use_ all our efforts, and make use of every means which the Lord
+places within our reach.
+
+"And when it was day, they knew not the land," the shore which they
+saw was that of a strange land; "but they discovered a certain creek
+with a shore," a narrow arm of the sea, with a shore on each side;
+into this creek "they were minded," that is, they wished "to thrust in
+the ship," as it would then be easier for those on board to get to
+shore.
+
+"And when they had taken up the anchors," or rather cut the ropes
+which held the ship to them, "they committed themselves unto the sea,"
+that is, left the ship to be carried along by the wind and waves, "and
+loosed the rudder bands," which appear to have been ropes used to
+fasten the rudder, so as to steer the ship in any particular
+direction; "and hoised up the mainsail," to give the wind more power
+to move the ship, and so "made toward shore."
+
+The wind now seemed likely to take them into the creek; but at the
+entrance of it, there appears to have been a headland or bank of
+earth, which caused a strong current from two sides, so that two seas
+might be said to meet. As they could not guide the ship to go round
+either end of this barrier, the wind drove it directly upon it. St.
+Luke's account is, "And falling into a place where two seas met, they
+ran the ship aground; and the forepart stuck fast and remained
+unmoveable, but the hinder part was broken with the violence of the
+waves." It was now evident that the ship must go to pieces in a few
+minutes, and that to remain in it would be certain death.
+
+
+
+
+Chapter XXX.--THE SHIP'S COMPANY SAVED.
+
+
+In the hopeless condition of the ship, gradually breaking up from the
+violence of the waves which beat upon the hind part, whilst the fore
+part was held fast on the bank, all possibility of guarding the
+prisoners was at an end. "And the soldiers' counsel was to kill the
+prisoners, lest any of them should swim out, and escape." They
+probably feared, that even under such peculiar circumstances, if any
+of the prisoners under their charge escaped, they would be blamed and
+punished by the Roman Government; which treated with great severity
+any fault or carelessness committed by soldiers, or others trusted
+with the charge of criminals. But the centurion, "willing to save
+Paul," to whom he must have felt that their safety was owing, "kept
+them from their purpose; and commanded that they which could swim
+should cast themselves first into the sea, and get to land: and the
+rest, some on boards, and some on broken pieces of the ship"; in
+short, anything which would float on the top of the water, and so keep
+them from sinking, whilst the wind and the waves would drive them to
+the shore. "And so it came to pass, that they escaped all safe to
+land." There have been many wonderful escapes of shipwrecked persons,
+but that 276 people, many of whom could not swim, should all have got
+safe to the shore in such a storm, must be looked upon as the
+miraculous fulfilment of the Lord's promise to St. Paul, that there
+should be no loss of any man's life. "And when they were escaped, then
+they knew that the island was called Melita."
+
+In the map we find the island of Melita, or Meleda, in the Adriatic
+Sea, on the coast of Dalmatia; and this is most probably the island
+upon which St. Paul and his companions were shipwrecked: but in maps
+where the journeys of this Apostle are traced out by lines, you will
+not see any line running out to this Melita; but you will observe that
+they go to Melita, or Malta, to the south of Sicily, because many
+people have imagined that _that_ was the island on which the ship was
+wrecked. Now when we have read St. Luke's account of what happened
+when St. Paul landed at Melita, we shall see the reasons why the
+island must have been Melita, or Meleda, on the Dalmatian coast, and
+not Melita, or Malta, in the Mediterranean Sea. St. Luke says, "And
+the barbarous people shewed us no little kindness: for they kindled a
+fire, and received us every one, because of the present rain, and
+because of the cold. And when Paul had gathered a bundle of sticks,
+and laid them on the fire, there came a viper out of the heat, and
+fastened on his hand." A viper is a very dangerous kind of serpent, as
+the venom or poison from its bite will kill a man; these creatures
+become stupid in cold wet weather, and lie _torpid_, or as if they
+were asleep: one of them lying thus amongst the sticks, was picked up
+with them by St. Paul; but as soon as it felt the heat it came to
+life, and darting out upon the Apostle's hand, bit it. "And when the
+barbarians saw the venomous beast hang on his hand, they said among
+themselves, No doubt this man is a murderer, whom, though he hath
+escaped the sea, yet vengeance suffereth not to live."
+
+These people having no idea of true religion, fancied that the gods
+punished crimes upon earth only; and that as St. Paul had not been
+drowned, they had caused the viper to sting him, that he might die as
+he deserved. "And he shook off the beast into the fire, and felt no
+harm. Howbeit they looked when he should have swollen, or fallen down
+dead suddenly: but after they had looked a great while, and saw no
+harm come to him, they changed their minds, and said that he was a
+god."
+
+Now we must remember, that the shipwreck took place as the vessel was
+driven up and down in Adria, that part of the sea close to Meleda. The
+inhabitants of that island were, as St. Luke calls them, "barbarous"
+and "barbarians," in the sense of being uncivilized, unacquainted even
+with the comforts and conveniences of life.
+
+The inhabitants of Malta, on the contrary, were a civilized people:
+they had good towns and fine buildings: the people were rich and
+prosperous, and acquainted with the arts and science of civilized
+life: the finest linen was made there; and ships came from all parts
+for the purposes of trade.
+
+Then, again, Meleda _is_ cold and damp, with plenty of trees all over
+it, even down to the water's edge; and there are many serpents in the
+island.
+
+Malta, on the contrary, is warm and dry; there are but few trees in
+the island, and none near the shore: and besides, there are no
+serpents there.
+
+Now all these are good reasons for our believing that St. Paul was
+shipwrecked on the island of Melita, or Meleda, in the Adriatic Sea,
+and not upon the Melita, or Malta, which lies to the south of Sicily.
+
+St. Luke next tells us, that "in the same quarters were possessions of
+the chief man of the island, whose name was Publius; who received us,
+and lodged us three days courteously": by which time some arrangement
+could be made for the future entertainment of the shipwrecked
+strangers, who would have to remain for some months in the island. The
+father of Publius lay ill at this time of a painful and dangerous
+illness; "to whom Paul entered in, and prayed, and laid his hands on
+him, and healed him. So when this was done, others also, which had
+diseases in the island, came, and were healed: who also honoured us
+with many honours; and when we departed, they laded us with such
+things as were necessary." These people were truly grateful for all
+the benefits they received from the Apostle; and besides honouring or
+treating him with respect, whilst he lived amongst them, they
+furnished the provisions needful for himself and his companions, when
+at last they quitted Melita.
+
+We may be quite sure, though we are told nothing on the subject, that
+during the three months passed in this island by St. Paul, he preached
+the Gospel faithfully and earnestly: and we may well hope and believe,
+that some of these barbarous people became true followers of the
+blessed Jesus, of Whose power they had seen such a wonderful instance,
+in the preservation of St. Paul and his companions. Another ship from
+Alexandria had passed the winter at Meleda: perhaps she had come up
+the Adriatic to bring corn from Egypt to the countries on the borders
+of that sea, and when the storm came on, had wisely determined to
+remain where she was for the winter; or perhaps she had only been on
+her way to Rome, and had turned out of her course to take shelter, as
+soon as the storm arose and made sailing dangerous. However that may
+be, this ship, which was called "The Castor and Pollux" had passed the
+winter at Meleda.
+
+We all know that ships and boats always have a name painted upon the
+stern, to distinguish them from one another. Many large ships have
+also a figure or image as well: thus a ship called "The Lord Nelson,"
+would have fastened to the _fore_ part, or prow, an image or figure of
+Lord Nelson cut out in wood and painted. This sort of thing is called
+the "figure-head." The ancients, instead of putting a figure, painted
+the picture of one, on the fore part of their vessels, and this was
+called "the sign." Castor and Pollux were two of the imaginary gods or
+heroes of the ancients: they were twin brothers, and were supposed to
+take particular care of sailors. A picture of Castor and Pollux was
+painted on this ship of Alexandria.
+
+St. Luke says, "And after three months we departed in a ship of
+Alexandria, which had wintered in the isle, whose sign was Castor and
+Pollux." Their voyage was undisturbed now, and they soon reached the
+island of Sicily, "and landing at Syracuse," then the capital of the
+island, "tarried there three days. And from thence," St. Luke says,
+"we fetched a compass, and came to Rhegium," a town in Italy, almost
+opposite to that of Messina, another considerable town in Sicily, and
+just at the entrance of the Straits of Messina. At Rhegium they appear
+to have intended to wait for a favourable wind; for we read, "and
+after one day the south wind blew, and we came the next day to
+Puteoli." Here the voyage ended: at Puteoli the ship would land
+whatever cargo she carried, and then return to Alexandria. St. Paul
+and his companions must go by land to Rome, about one hundred miles to
+the north-west of Puteoli. Puteoli was not only a great place of trade
+for corn, but also for merchandise of all kinds, which was brought
+there from different countries, to be exchanged for the productions of
+Italy. This exchange is, as we have already said, called "commerce."
+
+With so many people from all parts coming to Puteoli, it was
+impossible that the Christian religion should not have been brought
+into the place by some of them; and it appears that there were at this
+time a certain number of Christians at Puteoli: for St. Luke says,
+"where we found brethren, and were desired to tarry with them seven
+days." They were naturally glad of such an opportunity of conversing
+with the Apostle, and wished to keep him with them for seven days; and
+it seems that he was allowed to remain with them, which speaks well
+for the kindness of Julius, the centurion under whose care he was
+placed, and who had all along evidently favoured St. Paul. They then
+"went toward Rome. And from thence," St. Luke says, "when the brethren
+heard of us, they came to meet us as far as Appii Forum, and the Three
+Taverns." Rome was at this time the most important city in the world:
+people came there from all countries; so we are not surprised to find
+that there were great numbers of Christians there. When the news
+reached them that St. Paul, whom many of them had probably known in
+other countries, was not only landed in Italy, but was actually
+approaching Rome from Puteoli, great numbers went out to meet and
+welcome him. Some of them went as far as Appii Forum, a place about
+fifty miles from Rome; others met him at the "Three Taverns," about
+thirty miles from Rome. The sight of so many true Christians was a
+great joy to the Apostle, who was anxious that all men everywhere
+should repent and turn to God. St. Luke says, "Whom when Paul saw, he
+thanked God, and took courage." Thanked God for all that had been done
+in the conversion of the heathen; whilst he was encouraged to hope for
+a still further spread of the Gospel, whatever might be his own fate.
+
+
+
+
+Chapter XXXI.--ST. PAUL A PRISONER AT ROME.
+
+
+The centurion Julius had now finished his work, he had brought St.
+Paul from Caesarea to Rome, as he had been ordered to do. On the way,
+he had seen wonderful things, which must have convinced him that the
+prisoner whom he was now to deliver into the charge of others, was a
+good and holy man, under the especial protection of his God; and he
+had moreover seen that this God was great and powerful, and able to
+command the wind and waves, as none of the gods worshipped by the
+heathen, could do. Whether he, or any other of St. Paul's fellow
+voyagers, became Christians, we are not told.
+
+St. Luke tells us, "And when we came to Rome, the centurion delivered
+the prisoners to the captain of the guard: but Paul was suffered to
+dwell by himself with a soldier that kept him." It was probably owing
+to what Festus had written after Agrippa's interview with his
+prisoner, that he was now allowed to live in a hired house of his own,
+with merely one soldier to guard him; instead of being shut up in
+prison, as he would have been, had he been supposed to have broken
+any of the Roman laws. According to custom, he was probably linked by
+a small chain to this soldier, but he was not prevented from seeing
+anybody who came to him; and he soon made use of this liberty, for "it
+came to pass, that after three days Paul called the chief of the Jews
+together: and when they were come together, he said unto them, Men and
+brethren, though I have committed nothing against the people, or
+customs of our fathers, yet was I delivered prisoner from Jerusalem
+into the hands of the Romans, who, when they had examined me, would
+have let me go, because there was no cause of death in me. But when
+the Jews spake against it, I was constrained to appeal unto Caesar; not
+that I had ought to accuse my nation of. For this cause therefore have
+I called for you, to see you, and to speak with you: because that for
+the hope of Israel I am bound with this chain."
+
+St. Paul was anxious that the Jews at Rome should not be prevented
+from listening to his teaching, by the idea that he was a prisoner on
+account of any crimes he had committed; and as they might, perhaps,
+have heard some account of all that had happened at Jerusalem, he took
+the earliest opportunity of explaining, that he had done nothing
+contrary to the religion taught by Moses; and that, in fact, the only
+reason for which he was a prisoner was, that he had preached of the
+coming of the Messiah, and of the future resurrection of all
+men,--matters taught by all the prophets, and so firmly believed by
+the Children of Israel in all ages, that the doctrine might truly be
+called "The hope of Israel"; for upon it, depended all their hope of
+obtaining favour and mercy from the Almighty. The Jews of Rome,
+however, had heard nothing of the treatment which St. Paul had
+received from their brethren in Jerusalem, "And they said unto him, We
+neither received letters out of Judaea concerning thee, neither any of
+the brethren that came shewed or spake any harm of thee. But we desire
+to hear of thee what thou thinkest: for as concerning this sect, we
+know that everywhere it is spoken against."
+
+These Jews were not prejudiced against St. Paul, but were willing to
+listen to all he had to say. They knew that the Christians, "this
+sect," as they called them, were much spoken against, and that while
+some thought their doctrines were true and right, others said they
+were false and mischievous,--likely to make men _wicked_ instead of
+good,--and ought not, therefore, to be attended to at all.
+
+Under these circumstances, the Jews at Rome were anxious to hear from
+St. Paul's own mouth, a true account of the doctrines which he taught.
+The Apostle was only too glad of having such an opportunity of
+explaining the truths of the Gospel to the Jews.
+
+"And when they had appointed him a day, there came many to him into
+his lodging; to whom he expounded and testified the kingdom of God,
+persuading them concerning Jesus, both out of the law of Moses, and
+out of the prophets, from morning till evening,"--that is, he showed
+them from what had been said both by Moses and the prophets, that
+Jesus of Nazareth was indeed the Messiah, promised to faithful
+Abraham, as the Son or Seed in Whom all nations of the earth should be
+blessed. For one whole day, from morning till evening, did the Apostle
+argue with these Jews, trying to persuade them to become followers of
+Jesus: with some he succeeded; with some he failed: for St. Luke says,
+"And some believed the things which were spoken, and some believed
+not. And when they agreed not among themselves, they departed, after
+that Paul had spoken one word." This "one word" of which St. Luke
+speaks, was a quotation from the writings of the prophet Isaiah,
+showing them, that by their obstinate refusal to believe the Word of
+God, they put themselves amongst the number of those, who would be
+left in their own wilful blindness: and that the Gospel, or words of
+Salvation, would be preached to the Gentiles, and that they would be
+far more willing to receive it, than the Jews had ever been. The
+Apostle's speech, or "one word," addressed to these unbelieving Jews,
+was, "Well spake the Holy Ghost by Esaias the prophet unto our
+fathers, saying, Go unto this people, and say, Hearing ye shall hear,
+and shall not understand; and seeing ye shall see, and not perceive:
+for the heart of this people is waxed gross, and their ears are dull
+of hearing, and their eyes have they closed; lest they should see with
+their eyes, and hear with their ears, and understand with their heart,
+and should be converted, and I should heal them. Be it known therefore
+unto you, that the salvation of God is sent unto the Gentiles, and
+that they will hear it."
+
+We have read the words which St. Paul spake to the unbelieving Jews,
+"And when he had said these words, the Jews departed, and had great
+reasoning among themselves." Whether their "reasoning," or talking
+together, led to the conversion of any of them, we do not know. Nor
+are we told of any trial of St. Paul taking place, either before the
+Emperor himself, or by persons appointed by him: all that we do know
+is, that "Paul dwelt two whole years in his own hired house, and
+received all that came in unto him, preaching the kingdom of God, and
+teaching those things which concern the Lord Jesus Christ, with all
+confidence, no man forbidding him." This shows that St. Paul enjoyed a
+great deal of liberty, although he was still considered as a prisoner,
+and could not leave Rome.
+
+During these two years, St. Paul, besides preaching to all who would
+hear him, wrote Epistles to the Ephesians; Philippians, or inhabitants
+of Philippi; to the Colossians, or people of Colosse, in Asia Minor;
+and one to Philemon, a rich man of Colosse. In these Epistles he
+speaks of himself as a "prisoner," and mentions his "bonds."
+
+You will remember all that happened at Ephesus, and how long St. Paul
+remained there at one time; and how on another occasion he sent for
+the elders to Miletus, and took leave of them, knowing that he should
+see them again no more. That was three years before the time of which
+we are now speaking: but St. Paul had not forgotten them, and
+therefore, in the year 61 (A.D.), he, being a prisoner at Rome, wrote
+an Epistle, or Letter, to the Christians at Ephesus. In this Epistle,
+the Apostle speaks to the Ephesians of the great mercy shown by God to
+the Gentiles (amongst whom they themselves were), in allowing them to
+share the blessings of the Gospel, without being required to keep the
+Law of Moses. In return for such great mercy, St. Paul entreats the
+Ephesians to show their gratitude by their conduct, and to walk worthy
+of the vocation wherewith they were called. "Vocation" means calling,
+profession, employment, state, or condition: they were _called_ to be
+Christians; their _profession_ was that they were His servants; their
+_employment_ ought to be doing the Will of God: by the atonement of
+Jesus, they had been brought into a state or condition for obtaining
+salvation, and now they must try to walk worthy of their vocation:
+leading in all things such a life as was expected from the followers
+of the Holy Jesus, who are bound to follow His example to the extent
+of their powers. What St. Paul said on this subject, equally applies
+to us; for our vocation is the same as that of the Ephesians, and we
+must strive hard to work worthy of it, that is, to be good Christians.
+In this Epistle, many particular rules are given for the conduct of
+Christians; one of which is, "Children, obey your parents." St. Paul
+had, as we have read, established during his second journey a Church,
+or company of believers, at Philippi, in Macedonia. We shall remember
+how Lydia showed her gratitude to St. Paul, and how the imprisonment
+of him and Silas, led to the conversion of the jailor, who became a
+true believer in Jesus.
+
+During his Third Journey, St. Paul again went into Macedonia, after
+the riot at Ephesus, and then he visited Philippi once more. The
+Philippians, grateful to God for the gift of the holy Gospel received
+through St. Paul, were anxious to do whatever they could for the
+Apostle; and whilst he was preaching at Thessalonica, the chief town
+in their part of the country, the Christians of Philippi, who were but
+a small company, twice sent money to St. Paul, that the success of his
+teaching might be in no way hindered, by his having to depend upon the
+Thessalonians for the supply of his temporal wants. They did the same
+thing again whilst St. Paul was at Corinth; and now, hearing that he
+was in confinement at Rome, they feared that he might be badly off for
+food and other necessary things. A collection was therefore made
+amongst the Christians at Philippi, and the sum thus collected was
+sent to Rome by Epaphroditus, one of their Pastors, or Ministers.
+
+St Paul was truly thankful for this timely supply; for before
+Epaphroditus came, he really had been in great want of necessaries: he
+could not work at his trade of tent-making now he was a prisoner, and
+he did not think it advisable to ask assistance from the Christians at
+Rome.
+
+Epaphroditus stayed at Rome for several months; and during the time he
+became extremely ill. After he got well again, St. Paul sent him back
+to Philippi: and by him, he sent an Epistle, which he had written to
+thank the Philippians for their thoughtful care of him in his time of
+need. In this Epistle, also, the Apostle begs the Christians of
+Philippi not to listen to false teachers, who tried to draw them away
+from the truth as he had taught it to them; but to try to obey the
+Lord in all things, and continue to love each other. As usual in all
+his Epistles, St. Paul gives the Philippians much good advice and many
+holy precepts: he also speaks much of Jesus Christ, and of the
+necessity of loving Him, and following His example.
+
+
+
+
+Chapter XXXII.--ST. PAUL SET AT LIBERTY.
+
+
+The Epistle to the Colossians was also written by St. Paul whilst he
+was a prisoner at Rome: probably about the end of the year 62 (A.D.).
+Colosse was a city of Phrygia, where St. Paul had founded a Church;
+that is, converted a certain number to be believers or Christians,
+during his First or Second Journey, when he was travelling throughout
+Asia Minor. The believers of Colosse, having heard of the Apostle's
+imprisonment at Rome, sent one of their ministers, named Epaphras, to
+see how he was treated; and also to give him an account of how the
+Church at Colosse was going on. After hearing all that Epaphras could
+tell him, St. Paul wrote an Epistle, which he sent to the Colossians
+by Tychicus, of whom he speaks as a "beloved brother," that is, a
+faithful fellow Christian. Tychicus was accompanied to Colosse by
+Onesimus, of whom we shall say more presently.
+
+In this Epistle to the Colossians, St. Paul proves, that man's only
+hope of salvation rests upon the atonement made by Jesus Christ; and
+he shows, therefore, how wrong the Jews were to insist upon the
+observance of the Law of Moses, as if that could save them. He also
+warned the Colossians not to be led away by the errors of the
+philosophers, or wise men, who taught doctrines _not_ taught by the
+Gospel. He exhorts them to show their faith in Christ by holiness of
+life, and the due performance of every duty to their fellow creatures;
+and entreats them to "continue in prayer, and watch in the same with
+thanksgiving." St. Paul ends this letter, by telling the Colossians
+that they will hear everything concerning him from Tychicus and
+Onesimus, by whom he had sent the Epistle.
+
+Onesimus, who is here spoken of, had been the slave of a rich man of
+Colosse, named Philemon, who had been converted to Christianity by St
+Paul. Onesimus ran away from his master, to whom he belonged, and thus
+robbed him of his services; and some think he also robbed Philemon of
+money. Onesimus fled to Rome; and there God inclined this runaway
+slave to listen to the teaching of St. Paul, and, in consequence, he
+became a Christian and was baptized: after this, the Apostle kept
+Onesimus with him for some time, that he might see whether his conduct
+showed that he was really and truly a Christian. He soon saw that this
+was the case; and indeed Onesimus gave a strong proof of the change
+in his heart and feelings, by wishing to go back to Colosse, and give
+himself up again as a slave to Philemon, in order to make up for the
+injury he had done him by running away. In doing this, Onesimus ran
+some risk; for the laws of Phrygia allowed a master to punish a
+runaway slave very severely, and even put him to death if he pleased:
+but he felt that it was his duty to go back, and make amends for the
+wrong he had done; and therefore he went, trusting in God to save him,
+or to enable him to bear whatever punishment might be inflicted. St.
+Paul felt a great interest in Onesimus, whom he speaks of as his son,
+because he had converted him to the new life of a Christian; and
+therefore he wrote to Philemon, earnestly begging of him not only to
+pardon Onesimus for any wrong he had done him, but also now to receive
+him, not as a servant, but as a fellow Christian, "a brother beloved."
+We are not told in the Scriptures any more on this subject, but there
+can be no doubt that Philemon did all that St. Paul requested.
+
+There is reason to believe that Onesimus became a preacher of the
+Gospel: some people think that he was afterwards Bishop of Ephesus,
+and that he finally suffered martyrdom at Rome: but this is not
+certain. St. Paul was not the only Apostle who wrote Epistles, though
+he wrote twice as many as all the other Apostles put together.
+
+During this time, when St. Paul was a prisoner in Rome, St. James wrote
+the Epistle which bears his name. St. James was, we must remember, head
+or Bishop of the Church at Jerusalem; and from Jerusalem he wrote his
+Epistle, not to the inhabitants of any particular place, but to the
+Jewish Christians in general; that is, to those Christians who had been
+Jews before, wherever they might now be residing. In this Epistle, St.
+James warns those to whom he wrote, not to be led away to follow any of
+the bad practices which were but too common in those days; and he also
+explained to them, that they were mistaken as to the meaning of some of
+the doctrines taught by St. Paul, who had never preached anything that
+was not quite according to the Will of God. St. James also gave many
+precepts for the conduct of Christians, and for the due performance of
+their various duties--encouraging them to try, by showing that the Lord
+had promised success to those who do really try. "Resist the devil, and
+he will flee from you." "Draw nigh to God, and He will draw nigh to
+you." "God resisteth the proud, but giveth grace unto the humble."
+"Humble yourselves in the sight of the Lord, and He shall lift you up."
+These are texts full of encouragement to all Christians, to the end of
+time. And equally necessary for us now, as for the believers to whom St.
+James wrote, are, "Be ye doers of the word, and not hearers only,
+deceiving your own selves." "Speak not evil one of another." "Grudge not
+one against another"; and all the other warnings and precepts contained
+in this short, but beautiful Epistle, written by St. James.
+
+Some time in the course of the year 62 (A.D.), St. Paul was set
+completely at liberty, so that he might go wherever he pleased: but he
+did not immediately quit Rome, but remained there till he had completed
+two years; "preaching the kingdom of God, and teaching those things
+which concern the Lord Jesus Christ, with all confidence, no man
+forbidding him." The Roman Emperor Nero had not made any law to forbid
+the Christian religion being preached and followed; the Jews did not
+therefore, dare to persecute St. Paul at Rome; for by his being set at
+liberty, the Roman Government had shown that they considered him an
+innocent man, unjustly accused by his fellow countrymen. It seems that
+one reason why St. Paul now remained in Italy was, that he expected
+Timothy to join him in Rome, and then set out with him on another
+voyage. Whilst St. Paul was thus waiting for Timothy, he wrote his
+Epistle to the Hebrews. The object of this Epistle was to convince the
+Hebrews or Jews, of the truth of the Gospel; and in it, he pointed out
+that everything which he had told them of Christ's human and divine
+nature, of His Atonement and Intercession, agreed perfectly with all
+that the Scriptures of the Old Testament, the writings of Moses and the
+Prophets, had said of the Messiah. He showed them that the Gospel was
+far superior to the Law; for that, in fact, the Law had only been given
+to prepare the way for the Messiah, and to lead men to believe in Him
+and to serve Him.
+
+The Bible gives us no further account of St. Paul's travels, but we
+have reason to believe, that after Timothy had joined him at Rome,
+they went to Spain and Britain, and to other western countries,
+preaching the Gospel everywhere, and converting great numbers of his
+hearers. After this voyage to the West, St. Paul appears to have
+visited Jerusalem again; and then to have gone through Syria and other
+parts of Asia Minor, and so on even into Macedonia; this we gather
+from one of his Epistles, in which he says, that at Miletum he had
+been obliged to leave one of his companions, called Trophimus, who was
+too ill to go on any further, and that at Troas he had left a cloak
+and some parchments. Parchment is the skin of sheep, prepared in a
+particular manner, so as to be fit to write upon. Very soon after St.
+Paul left Jerusalem, to make this Fifth and last Journey, St. James
+was killed at Jerusalem by the unbelieving Jews. Festus, the Roman
+governor, died; and before his successor, Albinus, could get to Judaea,
+the Jews raised a tumult, and St. James is said to have been thrown
+down from some part of the temple, and then knocked on the head with a
+club or heavy stick. Albinus, when he did come, proved himself to be a
+very bad ruler; for he was so extremely fond of money, that in order
+to get it, he was not only guilty of great oppression, but he allowed
+the people to commit all sorts of wickedness without being punished,
+if they would only give him a sufficient sum of money. He was not
+governor for long, but was succeeded by Gessius Florus, about A.D. 64.
+
+This Gessius Florus was one of the worst of men, and the Jews suffered
+dreadfully under his government, for he pillaged whole provinces;
+encouraged the banditti, on condition that they gave him part of their
+plunder; he robbed the sacred treasury, and even tried to excite the
+Jews to open rebellion, in order that, in the confusion, no complaints
+of his conduct might be carried to Rome. Awful indeed were the evils
+which now began to fall upon the unhappy Jews, who had provoked the
+wrath of God by their rejection of the Messiah. In consequence of the
+sad state of Judaea, many of the inhabitants sought refuge in foreign
+countries; those who remained applied to Cestius Gallus, the governor
+of Syria, and earnestly begged that he would deliver them from the
+cruel tyranny of Florus. Gallus, instead of inquiring into Florus's
+conduct, sent the Jews away, merely telling them their governor should
+behave better for the future, which, however, he did not do.
+
+In the year 65 (A.D.), there was a fire at Rome, which burnt a great
+many houses, and did much damage in the city; the Emperor Nero himself
+was greatly suspected of having caused it, in order to have an excuse
+for persecuting the Christians: he delighted in the sufferings and
+miseries of others, and would have no pity for the poor creatures who
+would lose all their property in such a fire. At any rate, Nero chose
+to accuse the Christians of having set fire to the city, and on this
+pretence they were now treated with the greatest cruelty; tortured
+first, and then put to death in many barbarous ways. When this
+persecution began, it is probable that St. Paul was in the island of
+Crete; but, on hearing of the sufferings of the Christians at Rome, he
+immediately went there, to strengthen and encourage the brethren to
+bear any torture, and even death itself, rather than give up their
+religion. He comforted them by reminding them of the love of Christ,
+and by assuring them that His blessing would rest upon them, whether
+they lived or died. St Paul was not long allowed to carry on this good
+work, for he was himself imprisoned on account of his religion; and he
+saw plainly that he should soon be called upon to give up his life for
+the sake of his divine Master; but this prospect did not disturb him;
+he was ready and willing to go, and be with Christ.
+
+
+
+
+Chapter XXXIII.--MARTYRDOM OF ST. PAUL AND ST. PETER.
+
+
+St. Paul, feeling that he was about to be taken away from earth, wrote
+to take leave of Timothy, whom he had loved as his own son. This
+letter, which is called "The Second Epistle of Paul the Apostle to
+Timothy," gave him such advice as the Apostle thought might be useful
+to him.
+
+The First Epistle to Timothy has already been mentioned, as having
+been written nine years before, when St. Paul went into Macedonia,
+after the riot at Ephesus, where he had left Timothy to direct the
+affairs of the Church.
+
+In this Second Epistle, St Paul entreats Timothy to keep steadfastly
+in the faith of the Gospel, in spite of every danger. In this Epistle
+the Apostle declares his willingness to die; his conscience told him
+that ever since he became a follower of Jesus, he had tried to please
+his heavenly Master; and therefore he felt, that he should enjoy in
+heaven that happiness which God has promised to all who truly love and
+serve Him. St. Paul's own words are, "I am now ready to be offered,
+and the time of my departure is at hand. I have fought a good fight, I
+have finished my course, I have kept the faith: henceforth there is
+laid up for me a crown of righteousness, which the Lord, the righteous
+judge, shall give me at that day: and not to me only, but unto all
+them also that love his appearing."
+
+We must all try to fight a good fight against the Devil, and all our
+own sinful tempers and wishes: we too must keep the faith, doing all
+those things which the Gospel bids Christians do: then when we have
+finished our course, and done the work given us to do, we, like St.
+Paul, may hope, that for the sake of Jesus Christ, we shall be looked
+upon as righteous, and as such, be received into everlasting
+happiness.
+
+Very soon after writing this Second Epistle to Timothy, St. Paul
+suffered martyrdom by command of Nero, because he would not renounce
+his faith, and bow down to the false gods of the heathen. Being a
+freeman of Rome, St. Paul was put to death by having his head cut off
+with a sword, instead of being given to be devoured by wild beasts, as
+the Christians usually were. The Apostle died in the month of June,
+A.D. 66. Slaves and persons guilty of great crimes, were often
+condemned to fight with wild beasts, who of course tore them to
+pieces: this was a most cruel barbarous way of putting even the
+greatest criminals to death; and yet to such a fate were Christians
+condemned, because they would not "deny the Lord Who bought them!"
+
+It is dreadful to think that the people delighted in witnessing such
+dreadful fights, which took place in the amphitheatres. These
+amphitheatres were buildings without roofs; each consisting of a large
+space enclosed by walls of moderate height, called the arena; and rows
+of seats outside the wall of the arena, rising up like steps to the
+outward wall of the building. From these seats, which were always
+crowded, the spectators could see whatever was going on in the arena.
+
+About the time that St. Paul suffered martyrdom at Rome, strange and
+awful sights were seen at Jerusalem: the Almighty thus warning His
+once-favoured people, that as they had forsaken Him, so He had given
+them up; and that all the evils foretold by Jesus Christ, were now
+about to fall upon their devoted city.
+
+The cruel and unjust conduct of their Governor Florus, and the
+consequent anger of the people, threatened to produce a war in Judaea;
+and in addition to this there were famines and earthquakes, and
+fearful sights in the heavens. Just before the Passover, when a
+multitude of people were assembled at Jerusalem to keep it, on a
+sudden, in the middle of the night, such a brilliant light shone round
+the temple and the altar, that it seemed to be day. A few days
+afterwards, just before the sun set, chariots and troops of soldiers
+were seen passing through the clouds, fighting with each other. Then
+the eastern gate of the temple, which was of solid brass, and so heavy
+that twenty men could hardly open or shut it, flew open of itself one
+night, although it was fastened with strong bars and bolts. At the
+Feast of Pentecost, when the Priests were going into the inner temple
+by night to attend to their duties, they heard voices saying, "Let us
+depart hence"; and immediately there was a noise as of a multitude of
+people, rushing forth out of the temple.
+
+These and other wonderful signs must have filled the Jews with alarm;
+whilst real troubles were daily increasing upon them.
+
+There had long been a dispute between the Syrians and the Jews, as to
+which of them had the best right to the city of Caesarea Philippi,
+built on the borders of the two countries. In the time of Felix, the
+two parties were preparing to fight for the possession of it; but the
+governor stopped them for a time, and sent the chiefs of both nations
+to Rome, to plead their cause before the Emperor. Nothing had then
+been decided; but now, in the year A.D. 66, Nero declared that the
+town of Caesarea Philippi should belong to the Syrians. This decision
+was very displeasing to the Jews, and led to a dreadful war, which
+ended in the destruction of Jerusalem a few years later. But before we
+go on with this subject, we must go back a little, and say a few words
+about St. Peter.
+
+The Book of Acts tells us nothing more of the Apostle St. Peter after
+the Council held by St. James and the Church at Jerusalem, when "Paul
+and Barnabas, and certain other of them," were sent up from Antioch
+"to Jerusalem, unto the Apostles and elders," to inquire whether it
+was needful for the Gentiles who became Christians, to be also
+"circumcised after the manner of Moses," and "to keep the law." When
+there had been much disputation on the subject, St. Peter spake out
+boldly; reminding the assembly of the conversion of Cornelius, and
+telling them that after what God had then done, it would be quite
+wrong to require the Gentiles to be circumcised and keep the Law of
+Moses. This speech decided the matter; and St. James then gave
+sentence, that the Ceremonial Law was not binding upon the Gentile
+converts.
+
+Soon after this, St. Peter and St. Paul were together at Antioch; and
+there, St. Peter, in his eagerness to please the Jews, withdrew
+himself from the Gentiles, as thus countenancing the idea that being
+uncircumcised, they were not fit company for the Jews. St. Paul blamed
+him, and showed him that he was doing wrong, since he himself knew,
+that in the sight of God there would be no difference between Jew and
+Gentile, circumcision or uncircumcision, when once they became
+believers in Jesus Christ. This happened A.D. 49.
+
+Where St. Peter spent the next seventeen years, we do not know; but
+wherever he was, we may be quite sure that he zealously preached the
+Gospel, and endeavoured to bring all men to believe in Jesus Christ.
+It is most likely that St. Peter came to Rome just before or after St.
+Paul's martyrdom, in the year 66 (A.D.); and he then wrote his First
+Epistle. This Epistle was not written to the inhabitants of any
+particular place, but generally, to all the Jewish Christians, who had
+been forced by persecution to leave their own land and take refuge in
+heathen countries; and also to those Gentiles who had become
+Christians, and were now living in many different countries. In his
+Epistle, St. Peter entreats all to whom he writes, to keep steady to
+their religion, and suffer anything rather than give it up. He also
+shows them how necessary it is that they should lead holy and
+blameless lives, not only for their own sake, that they might obtain
+the blessing of God, but also to show all men, that Christians were in
+every respect better than any other men. St. Peter speaks of writing
+from "Babylon"; but by Babylon, he means the city of Rome, which in
+figurative language he calls Babylon, because in the idolatry and
+wickedness of its inhabitants, it resembled that ancient city. Besides
+this, the real Babylon was the place where the Jews, then the Church
+of God, suffered much during their long captivity; and now the
+Christian Church was suffering fearful things at Rome. St. Peter might
+well then use the figurative language so common amongst the Jews at
+that time, and speak of wicked, persecuting Rome, as "Babylon." It was
+prudent moreover to do so, for had the Christians spoken openly and
+plainly of Rome, they would have provoked the anger of the Romans; and
+though the Christians suffered patiently all that was laid upon them,
+they never provoked persecution unnecessarily. St. Peter did not long
+escape persecution; and with the prospect of a cruel death before him,
+he wrote his Second Epistle to the Jewish and Gentile Christians in
+all countries, to warn them not to listen to the doctrines of false
+teachers, but to keep firm in the faith of the holy Gospel, which he
+and the other Apostles had taught. In this Letter, he gives many
+directions for living a holy life; and reminds those to whom he
+writes, that the Lord Jesus Christ will one day come to judge the
+world, and that all who believe this, must try to be then found
+blameless, without spot of sin. This applies just as well to each one
+of us, as it did to those to whom St. Peter originally wrote: let us
+therefore watch and pray, that we may, as he says at the end of this
+Epistle, "grow in grace, and in the knowledge of our Lord and Saviour
+Jesus Christ."
+
+Very soon after he had written this Second Epistle, the death which
+St. Peter had expected came upon him. He who had once denied his Lord
+from fear, now boldly refused to give up his religion to purchase
+safety: he was therefore sentenced to be crucified, according to what
+the Lord had foretold to him long before; saying, "When thou shalt be
+old, thou shalt stretch forth thy hands, and another shall gird thee,
+and carry thee whither thou wouldest not." From histories of that
+time, we learn that St. Peter, not thinking himself worthy to die in
+the same manner as his blessed Lord and Master, begged that he might
+be fastened to the cross with his head downward: this must greatly
+have increased his sufferings for the time they lasted, though it
+probably caused him to die sooner. St. Peter was thus crucified at
+Rome with his head downward, A.D. 68, when Nero had been Emperor for
+fourteen years; and, as we believe, about two years after St. Paul's
+death; though some people think that St. Peter was put to death first.
+We cannot, of course be quite sure; but it is most probable as we have
+said, that St. Paul was beheaded A.D. 66, and that St. Peter was
+crucified A.D. 68. Nero died very soon after the crucifixion of St.
+Peter, and in the short space of one year, three different Emperors,
+Galba, Otho, and Vitellius, succeeded each other.
+
+We must now return to Jerusalem.
+
+
+
+
+Chapter XXXIV.--VESPASIAN SENT INTO JUDAEA.
+
+
+The decree of the Emperor giving Caesarea Philippi to Syria, was no
+sooner known, than the Jews in all parts of Judaea took up arms.
+Agrippa happened at this time to be in Jerusalem, and he did his best
+to show the Jews the extreme folly of trying to fight against such a
+powerful people as the Romans, and begged and entreated of them not to
+rebel, and so bring misery upon themselves. Instead of listening to
+this wise and kind advice, the Jews were so enraged with Agrippa for
+giving it, that he was obliged to leave the city at once, to save
+himself from their violence. War now raged on every side, and fearful
+acts of cruelty were perpetrated by both parties. Thousands and
+thousands of Jews were massacred at Caesarea, at Ptolemais, and even at
+Alexandria; and at Jerusalem, the soldiers of Florus put 3,500 to
+death in one day. The Jews acted in the same manner as far as they
+could, and murdered great numbers both of Syrians and Romans. Upon
+this general revolt of the Jews, Cestius Gallus the governor of Syria,
+marched with a large army into Judaea and Galilee; burning all the
+towns and villages in his way, and killing the inhabitants.
+
+Near Jerusalem he was met by a great number of Jews, who attacked him
+with such fury, that his whole army was in the greatest danger.
+Agrippa, who with a body of troops had joined Gallus, now again
+attempted to stop further bloodshed, and sent two of his officers to
+speak to his countrymen, the Jews, and propose terms of peace. The
+enraged Jews, however, killed one of the officers, whilst the other
+escaped wounded: Gallus then advanced with his whole army, defeated
+the rebellious Jews, and took possession of the lower parts of
+Jerusalem. Had he at once attacked the upper part of the city, and
+laid siege to the forts, it is probable that he would have taken the
+whole, and then the war must have ended. But, as a writer of that time
+says, "it seems as if God, being angry with the Jews, had determined
+that they should expiate their sin by the most severe suffering, and
+would not therefore allow the war to end so soon."
+
+Some say, Gallus was advised to retire by some of his own officers,
+who had been bribed to do so by Florus. However that maybe, Gallus
+suddenly went away with his army: his retreat gave the Jews fresh
+hopes, and they pursued him even to his camp at Gibeon, about six
+miles from Jerusalem: here, the Jews attacked the Syrians with the
+greatest fury, and killed more than 5,000 of them; whilst Gallus
+escaped by night.
+
+Leaving the history of this terrible war for a few minutes, we must
+speak of another Epistle to be found in the New Testament, where it is
+called "The General Epistle of Jude." The writer of this Epistle was,
+the "Judas (not Iscariot)" mentioned by St. John; whom St. Luke tells
+us (ch. vi.) was the brother of James; and he appears to have been the
+same person whom St. Mark (ch. iii.) calls "Thaddeus," and of whom St.
+Matthew (ch. x.) speaks as "Lebbeus, whose surname was Thaddeus."
+
+In the Gospels, therefore, we have four names for this Apostle, Jude,
+Judas, Thaddeus, and Lebbeus. The Book of Acts makes no mention of
+him. From other histories we have reason to believe, that this Apostle
+was a husbandman, or cultivator of the earth, and not a fisherman, as
+so many of the twelve were. After Jude became an Apostle, he, of
+course, followed the Lord as long as he lived; and then we have reason
+to believe that he went eastward, and preached the Gospel in
+Mesopotamia and other countries. He then returned to Syria, from
+whence he wrote his Epistle, about the same time as St. Peter wrote
+his First Epistle from Rome, that is, A.D. 66; just when Nero gave
+that decree concerning Caesarea, that led to the war of which we have
+been speaking. St. Jude's Epistle is very short, and was written to
+warn the Christians in general not to listen to false teachers; but to
+take care to believe only such truths as had been taught by Jesus
+Christ and His Apostles. After writing this Epistle, it is supposed
+that St. Jude travelled again eastward, and preached the Gospel in
+Persia, where he suffered martyrdom.
+
+To return to the Jews: their defeat of Gallus made them more obstinate
+in their determination not to submit to the Romans, and they
+accordingly made very great preparations for carrying on the war with
+vigour. At this time all the Christians quitted Jerusalem. They
+remembered how Jesus had told His disciples, that when they should see
+Jerusalem surrounded with armies, and "the abomination of desolation,"
+they would know that the destruction of the city was near at hand, and
+that they must leave it, and take refuge in the mountains. The
+prophecy had now been fulfilled; for the armies of the heathen Romans
+had compassed or surrounded the city, and these armies were fitly
+called "the abomination of desolation," because they not only spread
+desolation and misery wherever they went, but they were abominable and
+hateful to the Jews, because on their standards and flags they had
+images and pictures of the false gods of the Romans, and also of their
+emperors, to whom, as well as to the gods, they offered sacrifices.
+
+The Christians, seeing that the time of which Jesus had warned them
+was now come, left Jerusalem, and crossing the river Jordan journeyed
+on about one hundred miles, and took refuge in a city called Pella,
+belonging to King Agrippa: the inhabitants of Pella were Gentiles.
+Nero, who was still alive when the Jews defeated Gallus, ordered
+Vespasian, one of his bravest and most skilful generals, to march at
+once into Judaea with a large army. Vespasian set to work to collect
+soldiers, and his son Titus went into Egypt to fetch from Alexandria
+two Roman _legions_, or "regiments," as we should call them. An
+immense army thus entered Galilee: one town after another fell into
+the hands of the Romans, and thousands of the Jews were slain. At
+Joppa, large numbers of the wretched inhabitants took refuge on board
+their ships, hoping thus to escape; but a violent storm dashed the
+vessels back upon the rocks; many of the people were drowned or
+crushed by the broken ships; and many, seeing no further hope of
+escape, killed themselves: such as did reach the shore, were
+slaughtered without mercy by the Romans. It is said that for a long
+space the sea was red with the blood of these poor creatures, and that
+not a man remained alive to carry these terrible tidings to Jerusalem.
+
+During this time Vespasian had taken prisoner a man, who is famous for
+having written a History of the Jews, and of the destruction of
+Jerusalem. This man, whose name was Josephus, was a Jew, born in
+Jerusalem, a few years after the Crucifixion of our Lord. When he was
+quite young he showed a great fondness for learning, and was so very
+clever and sensible, that when he was only sixteen years old, the
+Chief Priests and rulers often asked his advice. Josephus adopted the
+opinions of the Pharisees; and as he grew up he took an active part in
+the management of public affairs.
+
+When the wars broke out, Josephus showed so much knowledge and skill
+in military matters, that he was made governor, and acted as general
+of the Jewish armies.
+
+Amongst other places which the Romans besieged, was a small town
+called Jotapa, or Jotaphata. Josephus defended it for nearly two
+months, but at last the Romans took it, and slew all the inhabitants
+except Josephus and forty of his men who escaped, and took refuge in a
+cave. Some one told Vespasian where Josephus was concealed; and the
+Roman general sent to offer life and safety to him and his companions,
+upon certain conditions, which they might have accepted without any
+disgrace. Josephus wished to accept these terms; but when he spake of
+submitting to the Romans, his companions threatened to murder him.
+Determined not to live to become prisoners to the Romans, and
+unwilling to be guilty of the great crime of self-murder, these
+wretched people drew lots to decide who should kill his companion: in
+this way one fell after another, until one man only remained alive
+besides Josephus, who had of course taken no share in this
+transaction. Josephus easily persuaded his companion to submit to the
+Romans: Vespasian treated the Jewish general with the greatest
+kindness: he kept him with him more as a friend than as a prisoner,
+and often consulted him, and asked his advice.
+
+Mean time, Vespasian in one part of the country, and his son Titus in
+another, carried on the war with vigour; taking one city after
+another: in vain they besought the Jews to submit; these miserable
+people persisted in their useless resistance, and thus enraged the
+Romans, who treated them with great barbarity. Multitudes were
+destroyed, and a vast number were sold as slaves.
+
+After the whole of Galilee had been thus subdued, Titus joined his
+father at Caesarea, and there their armies had a little rest.
+
+The troubles in Rome after the death of Nero, A.D. 68, prevented
+Vespasian having the means of carrying on the war with vigour; and
+indeed he was in no hurry to begin the siege of Jerusalem, because the
+Jews were daily rendering his task more easy, by fighting amongst
+themselves, and so wasting that strength which should have been kept
+to resist the enemy.
+
+The city of Jerusalem was at this time in a most dreadful state of
+confusion and tumult. The inhabitants were divided into two parties:
+one party, seeing that a continuance of war would totally ruin their
+country, wished to submit to the Romans; the other party, the Zealots,
+would not hear of submission; and as they were the worst of men, they
+committed the most horrid crimes, often under pretence of religion. No
+person's life was safe, and the whole city was distracted by acts of
+violence and cruelty. The leader of the party of Zealots within the
+city was a man named John; another man named Simon, of equally bad
+character, headed a party outside, and collecting a band of ruffians,
+encamped with them before the city. Some of the inhabitants of
+Jerusalem, who suffered severely from the tyranny of John, fearing
+that he would burn the city, unhappily determined to let Simon and his
+troops come in, by way of defending them against John. But this step
+only increased their miseries; for they now suffered from the
+violence and wickedness of two parties, instead of one. Thus a third
+party was formed in Jerusalem; and these three parties, instead of
+joining to defend themselves against the Romans, fought against each
+other, and many were killed, even in the temple, and before the very
+altar itself.
+
+
+
+
+Chapter XXXV.--DESTRUCTION OF JERUSALEM.
+
+
+We have said that after the death of Nero, A.D. 68, there were great
+troubles in Rome, where three different Emperors succeeded each other
+in the space of one year; but this state of things was put an end to
+in A.D. 69, when the Romans chose Vespasian to be their Emperor. The
+next year, the Emperor Vespasian sent his son Titus to force the
+rebellious Jews into obedience, and so put an end to this destructive
+war. Titus and his army marched towards Jerusalem, which to look at
+was a most magnificent and glorious city, though it had unhappily
+become the habitation of violence and all that is bad and wicked. The
+city was built upon two mountains, enclosed with walls, and surrounded
+by deep valleys. The walls were guarded by towers; and altogether the
+place was well able to resist the attacks of an enemy. But, instead of
+preparing to defend themselves, the Jews hurried on their own
+destruction; for at the very time when a formidable army was rapidly
+approaching the city, the contending parties within the walls were
+continually occupied in inventing new ways of destroying each other;
+and in their fury, they wasted and destroyed considerable quantities
+of provisions, of which they had afterwards great reason to repent.
+
+Although danger and misery now threatened the city from the factions
+within and the enemy without, multitudes of people unwisely crowded
+into it to keep the Passover; thus adding sadly to the general
+confusion and distress. Miserable indeed was the state of Jerusalem
+when, in the year A.D. 70, Titus marched towards it with a formidable
+army. The actual approach of the Romans, put a stop for the time to
+the fighting amongst the Jews; and joining together, they left the
+city, and forced Titus and his soldiers to leave their camp and retire
+to the mountains: but no sooner had the Jews thus obtained an interval
+of quiet, than their quarrels began again. In the mean time the
+Romans were making every exertion to prepare for the siege of
+Jerusalem, which was surrounded by three walls, one within another,
+with a good space between them, filled with buildings.
+
+Titus sent Josephus to speak to his countrymen, and offer them peace
+and safety if they would now submit and receive him into their city;
+but these offers were refused by the infatuated Jews. They were
+repeated with no better success; and after they had been several times
+rejected, the Romans made their first attack; and at length made a
+breach, or gap, in the first, or outermost, wall, and so entered into
+that part of the city, whilst the Jews retreated within the second
+wall.
+
+The Romans having encamped within the first wall, now attacked the
+second wall, and forced their way through that also: and the Jews
+retired within the third wall, many of them taking refuge in the
+temple and in the Fort Antonia. The greater part of the wretched
+inhabitants would now have submitted to the Romans, and given up their
+city; but the Zealots murdered all who ventured to speak of such a
+thing. The great numbers of people now shut up within the walls of
+Jerusalem, soon devoured the provisions, and added the horrors of
+famine to the other terrible sufferings of the Jews. The Zealots
+forced their way into the houses of all whom they suspected of having
+any food, and carried away whatever they could find. The nearest
+relations snatched food from each other, in the extremity of their
+hunger. Many of the starving Jews, who during the night ventured to go
+beyond the city walls, to collect roots and herbs, were seized by the
+Roman soldiers, and crucified in the morning: so that several hundreds
+were frequently seen at a time, suffering the same agony of body which
+had been endured by our blessed Lord Jesus Christ. It is impossible to
+describe what the Jews went through at this time. We shall remember
+that when they insisted on the crucifixion of Jesus, contrary to the
+wishes of Pilate himself, they had cried out, "His blood be on us and
+on our children"; and fearfully were they now punished for having shed
+His blood. Josephus, in his history of all that happened in Jerusalem
+at this time, writes: "Never did any other city suffer such woes, nor
+was there ever a more wicked generation since the beginning of the
+world."
+
+At length the Romans broke through the third, or inner, wall, and got
+possession of the Fort Antonia, and pursued the Jews into the temple.
+The Jews for a moment fled before their enemies; but the foremost
+soldier slipped upon the marble pavement and fell. Then the Jews
+turned, and killed him, and drove the rest of the soldiers back into
+the fort. Even now the Jews still refused to submit; and the temple,
+instead of being a place of worship, became a scene of battle and
+confusion.
+
+At this time, when the famine pressed sore upon all the people, a most
+horrible thing was done; for a mother killed her infant child, roasted
+it, and actually ate part of it! Titus was so shocked when he heard of
+this, that he declared that he would leave nothing but the ruins of a
+city, in which so horrible a crime had been committed. Again he
+attacked the temple, and got possession of the outer courts. He wished
+to preserve the temple itself, and gave orders for that purpose. But
+the Lord Himself had foretold the destruction of the temple, and a
+Roman soldier was the means of fulfilling this prophecy. Contrary to
+orders, this man threw a flaming brand, or stick, into one of the
+chambers: the flames quickly burst forth and spread on all sides: the
+Roman soldiers rushed into the sacred building, and all became a scene
+of plunder and murder.
+
+The once glorious temple was soon nothing but a heap of smoking ruins,
+in spite of all the efforts made by the command of Titus to stop the
+conflagration. This sad destruction of the second temple took place on
+the anniversary of that day upon which the first temple, built by
+Solomon, was destroyed by Nebuchadnezzar, 587 years before Jesus
+Christ came upon earth.
+
+Even whilst the temple was in flames, 6,000 people actually listened
+to an impostor, who led them to the roof of a part of the building,
+promising them a miraculous deliverance: they all of course perished
+in the flames. Thousands of Jews were now killed by the Romans, and
+every building in the city, excepting a few towers, was burned.
+
+In this dreadful war, the greater part of the Jewish people perished:
+many of the rest were sold as slaves, and nothing could be more
+wretched than the state of all who were left. Jerusalem has ever since
+been "trodden down," or oppressed, by the Gentiles; and the Jews have
+remained in such a state as constantly to remind us of the prophecy of
+Moses (Deut. xxix.), where it is written, "Even all nations shall say,
+Wherefore hath the Lord done thus unto this land? What meaneth the
+heat of this great anger?" The answer is given to us, "_Because_ they
+have forsaken the covenant of the Lord God." Let us ever bear this in
+mind, and not provoke God by _our_ sins, to punish us as He punished
+the descendants of His chosen people, the Children of Israel.
+
+Titus commanded the whole city and its walls to be destroyed. This was
+done so completely, that not one stone was left upon another, as the
+Lord Himself had said.
+
+When Titus saw how strong the walls and forts of the city were, he
+made a remark worthy of a Christian; saying, "We have fought with the
+assistance of God: it was God Who drove the Jews out of these
+fortifications; for what can the hands of men, or the force of
+machines, effect against these towers?"
+
+After the destruction of Jerusalem, Titus went back to Rome, taking
+with him Josephus, to whom Vespasian gave the freedom of the city and
+a pension. Josephus immediately set to work to learn the Greek
+language, in which he wrote his History of the Wars of the Jews and of
+the Destruction of Jerusalem. He died A.D. 93, at the age of
+fifty-six: but we are now speaking of the year A.D. 70, when Titus
+took him to Rome.
+
+The Roman Senate decreed a Triumph to Titus and Vespasian. "A Triumph"
+was a grand procession, in honour of a general who had gained some
+great victory. A magnificent car was provided to convey the person for
+whom the honour was intended: his army, partly before, partly behind
+the car, marched with flags and banners, to the sound of music: any
+prisoners who had been taken in the war were made to follow the car,
+chained two and two together; and if any valuable spoils had been
+taken from the enemy, they were carried in the procession. In short,
+everything was done to make the Triumph a very grand affair; and it
+was considered the greatest honour that could be bestowed upon a
+military leader: it often cost an immense sum of money. The Senate now
+decreed, that a Triumph should take place in honour of Titus and
+Vespasian, who were to share the chariot provided for the occasion.
+Amongst the beautiful things carried in this procession, the most
+remarkable were the golden candlestick, and other precious things
+saved from the temple at Jerusalem: also the volume, or Book of the
+Law of Moses, which was indeed deserving of the greatest respect,
+though the heathens did not know its real value.
+
+In remembrance of the great deeds of Titus, a marble arch was erected
+at Rome, not far from the Forum. On the inside of the archway are
+carved representations of the golden candlestick, and of many other
+things brought from Jerusalem. This arch, called "The Arch of Titus,"
+still stands in Rome; and not one of the Jews, of whom there are now
+many thousands living in Rome, will ever pass under this archway,
+because it reminds them of the destruction of their once glorious
+temple, and of the ruin of their nation.
+
+When Jerusalem was destroyed, there still remained in the almost
+desolate land of Judaea three strong castles, which resisted the
+Romans. Two were soon taken; but the third was so very strong both by
+nature and art, and was so well defended by a man of great courage,
+called Eleazer, that for some time the Romans could not succeed in
+getting possession of it. At last they built a high wall round it, so
+that no one could come out or go in: they then set fire to the gates,
+and prepared to storm, or attack, the castle the next day. The Jews
+now saw that there was no hope of defending the fortress, or of saving
+their own lives; and Eleazer therefore persuaded the garrison to burn
+all their valuable stores, kill the women and children that were with
+them, and then destroy themselves. Ten men were chosen to murder all
+the rest: after they had done this, they killed each other; and the
+last man who was left set fire to the place, and then killed himself.
+The next day, when the Romans were preparing to climb the walls, two
+of the women who had hid themselves, and so escaped being murdered,
+came forth, and told all that had happened.
+
+
+
+
+Chapter XXXVI.--ST. JOHN'S WRITINGS.
+
+
+After the terrible event which has just been related, the Jews who
+still remained in the land, ceased for a time to oppose the Romans. It
+was the submission of despair; for they felt that they had no power to
+resist, and ruin and desolation surrounded them on all sides. The once
+flourishing fields and plains of Judaea were covered with dead bodies;
+most of the celebrated cities were merely heaps of ruins. All the
+fighting men were removed from Jerusalem, and only some women and old
+men were allowed to take up their abode amongst the ruins of their
+beloved city.
+
+The Emperor only allowed the Jews to observe the forms of their own
+religion, on condition of their paying to the Temple of Jupiter
+Capitolinus, one of the heathen deities, the tax hitherto paid by
+every Jew for the service of the Temple, or House of the Lord. Ever
+since Judaea had been made a Roman province, the Jews had been allowed
+to collect their own taxes: the annual tribute to the temple they
+looked upon as an offering to God, Whose subjects they were. The
+Emperor now, in their opinion, usurped the place of God; and this was
+a great affliction to the Jews; whilst the use to which the tax was to
+be put, and the severity exercised in collecting it, made these
+unhappy people feel it to be an intolerable disgrace and burden.
+
+Vespasian died nine years after the destruction of Jerusalem, A.D. 79,
+and his son Titus became Emperor. Titus reigned for only two years,
+and was succeeded by his brother Domitian, A.D. 81.
+
+We have reason to believe that only one of the Apostles was alive when
+Titus took Jerusalem: this was St. John, the disciple "whom Jesus
+loved." As the Bible tells us nothing concerning this holy man, during
+the time that St. Paul was journeying about, we cannot be sure as to
+what he was doing; but he is supposed to have remained in his native
+land, and probably in Jerusalem itself, till he saw the city compassed
+by foreign soldiers, and beheld the other signs of its approaching
+ruin, as foretold by his Divine Master. Then it is believed, that St.
+John travelled through Parthia, India, and Arabia; and also founded
+Churches at Smyrna, Pergamos, Thyatira, Sardis, Philadelphia,
+Laodicia, and other places in Asia Minor; after which, he passed some
+time at Ephesus. There is a story that he afterwards went to Rome, and
+was, by the order of Domitian, who persecuted the Christians most
+cruelly, thrown into a large vessel of boiling oil. But instead of
+dying in tortures, as was expected, the Lord preserved him, and he
+came out unhurt. We may well believe this story, though we cannot be
+quite sure that it is true. After this, Domitian banished the Apostle,
+now a very old man, to the island of Patmos, in the southern part of
+the Archipelago. At Patmos, the Lord sent St. John a most wonderful
+vision; and his account of it forms part of the New Testament, where
+it is called "The Revelation of St. John the Divine": it is also
+called the "Apocalypse." "Revelation" means some hidden secret thing
+made known. "Apocalypse" comes from a Greek word, meaning the same as
+Revelation.
+
+The Apocalypse is a book of prophecies, revealing and foretelling in
+mysterious language, events which are to happen even to the end of the
+world. It is of course very difficult to understand any of the
+prophecies in this book, and quite impossible to do so perfectly; but
+like every other part of Scripture, it teaches men to be holy. In the
+first chapter of this book, St. John tells us himself, that this
+Revelation was made known to him in the isle of Patmos, to which he
+had been banished on account of his religion.
+
+Domitian persecuted the Jews as well as the Christians; and great
+numbers of both were put to death by this tyrannical and wicked
+Emperor, who proposed to destroy all the descendants of David, lest
+any one of them should attempt to become king of Judaea. Some grandsons
+of the Apostle Jude, or Thaddeus, who was of the family of David, were
+brought before the Emperor; but on being asked concerning the kingdom
+of Christ, they declared that it was a spiritual, not a temporal
+kingdom; and as they were very poor, and could only by the hardest
+labour contrive to support themselves, and pay the tax demanded by the
+Romans, he spared them, as persons who were not to be feared. Some of
+the Jews, who had retired to Alexandria, had endeavoured to get up a
+disturbance there; but the Jews, who had long lived quietly in that
+city, fearful of the consequence of any revolt, gave up their
+seditious countrymen to the Romans, who put them to death: they were
+obstinate to the last, and even their children suffered the greatest
+tortures, rather than acknowledge the Roman Emperor to be their
+master. Such conduct, however mistaken it may have been, sets a good
+example to Christians in every age. These Jews believed that to submit
+to the Roman Emperor was contrary to their duty to God; and therefore
+they bore any sufferings rather than do it. Let us ever be ready and
+willing to suffer, rather than do anything which we believe to be
+contrary to our duty to God.
+
+The Emperor Domitian, displeased with what had happened in Alexandria,
+ordered the temple which had been built in that city to be shut up;
+lest, under pretence of public worship, the Jews of that place should
+meet there and plot rebellion.
+
+Domitian died A.D. 96, and was succeeded by Nerva, who immediately
+set St. John at liberty: the Apostle at once left Patmos, and went
+into Asia Minor, where he wrote the account of the wonderful Vision or
+Revelation made to him in that island. Very soon afterwards, St. John
+wrote the three Epistles called by his name.
+
+The First of these Epistles is not addressed to any persons in
+particular; but was written to warn all Christians not to listen to
+the false teachers, who were then leading many into serious error.
+Some of these false teachers, pretended that Jesus was not really man;
+and that, as He had no real body like ours, He did not really suffer
+crucifixion. Others, on the contrary, taught that He was _only_ man.
+Both doctrines were equally fatal to the hopes of Christians: if Jesus
+Christ did not share our human nature, He could not atone for the sin
+of man; if He were only man, however free from sin Himself, He could
+not atone for the sins of His fellow mortals. Thus a firm belief in
+Jesus Christ as _God and Man_, is absolutely necessary for all who
+look for salvation through Him. Another set of false teachers taught,
+that those who believed themselves to be justified by faith, and so
+freed from the restraints of the Levitical Law, might sin without fear
+of punishment. St. John cautions all Christians not to be led away by
+these, or any other false doctrines; and he shows them how very
+different they are from the truths contained in the Gospel as taught
+by Jesus Christ, and fully explained by His Apostles. St. John, in
+this Epistle, speaks much of the love of God towards His creatures,
+and of the duty of all men to love Him and their fellow creatures for
+His sake.
+
+The Second Epistle of St. John was probably written from Ephesus, his
+usual abode at this time. This Epistle is addressed to some particular
+lady, to warn her and her children not to listen to the dangerous
+doctrines of false teachers.
+
+The Third of St. John's Epistles is written to a man named Gaius, who
+is supposed to have been converted by the Apostle, who therefore
+speaks of him as one of his children: a very usual figure of speech
+with teachers, respecting those whom they converted. In this way St.
+Paul calls Timothy his "son." In the Acts of the Apostles, and in the
+Epistles, we meet with the name of Gaius five times; and four
+different persons seem to be meant. Gaius, of Macedonia (Acts xix.);
+Gaius, of Derbe (Acts xx.); Gaius, whom St. Paul baptized at Corinth
+(1 Cor. i.), and who lodged that Apostle in his own house at Corinth
+(Rom. xvi.); and this Gaius, to whom St. John writes his Epistle;
+whether he was one of those already mentioned, we cannot know.
+
+The object of this Epistle from St. John, seems to have been to praise
+Gaius for his steady faith, and for having shown kindness to some
+Christian strangers, who had passed through the place where he lived:
+at the same time, St. John cautions him to have nothing to do with a
+teacher named Diotrephes, who had denied St. John's authority, and set
+himself up as the head of a party, in opposition to the Apostles.
+
+St. John entreats Gaius to do, what may equally apply to each one of
+us, for he says, "Follow not that which is evil, but that which is
+good." He also recommends to him Demetrius, of whom we know nothing,
+except that he was a good man. This letter to Gaius is very short,
+because, as St. John writes, he hoped shortly to meet and talk to him.
+
+St. John spent the last years of his long life at Ephesus, and there,
+about A.D. 99, he wrote that very valuable and beautiful portion of
+Holy Scripture known to us as "The Gospel according to St. John." When
+St. John wrote, he was of course well acquainted with the Gospels of
+St. Matthew, St. Mark, and St. Luke, and also with the Book of Acts,
+for they had all been written many years before this time. He does
+not, therefore, repeat much of what they tell us, but gives an account
+of many things which they do not mention; and repeats especially much
+of what his blessed Lord said at different times to His disciples.
+There was a good reason for this.
+
+Even by this time, many errors had crept into the Christian Church, as
+has already been said, when speaking of St. John's First Epistle.
+
+St. John, therefore, wrote his Gospel to correct these errors, and to
+show all men, that Jesus Christ was truly and indeed the Son of Man
+and the Son of God: the Word that was from the beginning with God, and
+was God, and was made man, that He might suffer for us.
+
+The Gospel of St. John completed the Canon of Scripture; that is,
+those writings which are undoubtedly written by inspiration of God,
+and are, therefore, to be the general rule of Christian faith and
+practice.
+
+
+
+
+Chapter XXXVII.--THE DEATH OF ST. JOHN.
+
+
+St. John was nearly 100 years old when he wrote his Gospel: he had
+spent a long life in preaching and exhorting, and we are told that,
+when his great age prevented his continuing his active labours, he
+used to be carried into the public assemblies of the Christians, in
+order to repeat his exhortation, "Little children, love one another":
+words constantly repeated in some shape or other, in the writings of
+this Apostle, who also dwells much upon the love of Christ for man, as
+a reason why men should love Him, and love each other for His sake.
+Let us try to obey the precept, "Love one another"; remembering that
+St. John also says, "Love not in word neither in tongue, but in deed
+and in truth"; that is, do not talk about your love, but show it by
+your actions. Love to Christ must show itself in obedience; love to
+man for His sake, by kindness to every fellow creature, and by doing
+all the good we can to them, whether they are kind to us or not.
+
+St. John died quietly at Ephesus, about A.D. 100: his faith and love
+were great, therefore his death was peaceful and happy; for he felt
+that he was now going home to his beloved Master, Whom he had
+faithfully served for many years on earth.
+
+A century, or space of 100 years, had now passed since the birth of
+Jesus Christ: at the time of that event, the inhabitants of the world,
+with the exception of the Jews, were Heathens or Pagans; who, in their
+total ignorance of an Almighty and Holy God, gave themselves up to
+follow their own sinful inclinations, and were guilty of every sort of
+wickedness and vice. The Jews, though still retaining a nominal
+observance of the Law of Moses and the worship of One True God, had
+strangely forgotten and forsaken the religion, so long the glory of
+their nation. Thinking more of temporal than of spiritual things, they
+wilfully misunderstood the writings of the prophets, and looked for a
+temporal king in the promised Messiah: those who dared to hold a
+different opinion, were treated with contempt.
+
+The two sects of Sadducees and Pharisees, though in other matters
+opposed to each other, equally set at naught the holiness of heart and
+life commanded by the Law of Moses. The Sadducees, denying the
+possibility of a future life, laughed at the idea of denying one's
+self any gratification here, from the fear of punishment hereafter.
+The Pharisees, passing by the Moral Law, which it did not suit them to
+keep, taught, that a strict observance of the Ceremonial Law, and of
+the traditions handed down from father to son, would secure the favour
+of God.
+
+Thus Sadducees and Pharisees both destroyed all true religion; that
+is, all devotion of the heart to God, producing holiness of life.
+
+The consequence of this was, that the knowledge and love of God were
+daily growing less amongst the Jewish people, and rapidly ceasing to
+have any effect on their motives and actions. So that, both as
+regarded Jews and Gentiles, it might truly be said, "The whole world
+lieth in wickedness."
+
+The doctrines and precepts of our blessed Lord, were meant to make man
+hate and renounce all sin and wickedness; to show him the necessity of
+self-denial, and of holiness in thought, word, and deed; and to set
+before him that love towards God, which was to be the motive and
+principle to govern all his actions.
+
+Thus, wherever the Gospel was received, a great change at once took
+place; and the close of the first century, found the world in a very
+different condition from that, in which it had been at the beginning.
+Mankind must now be considered as divided into three classes: First,
+the Heathen, who, in addition to all former wickedness, now added a
+spirit of hatred and persecution towards those who rejected their
+false religion, for the Truth as is in Jesus. Second, the Jews, who,
+in spite of all the miseries they had gone through for their rejection
+of Jesus Christ, still clung to the Law of Moses; hating the Heathen,
+but above all, hating the followers of Jesus with an increasing
+hatred. The third class comprehended all, who, by the mercy of God,
+had been brought out of either of the other two classes, to be sincere
+and faithful followers of the precepts and examples of the Holy Jesus.
+This class, called Christians, already contained a very large number
+of persons of all ages and sexes; and their number was increasing
+daily, by fresh converts from amongst the Gentiles.
+
+Thus, by the close of the first century, the Church of Christ was so
+firmly established upon earth, as to defy all the efforts made to
+overthrow it.
+
+Even during the first century the Christians suffered persecution; and
+many of them were put to death, because they would not give up their
+belief in Jesus, and act contrary to His precepts. This cruel
+persecution of the Christians continued during the second and third
+centuries; sometimes with greater, sometimes with less severity. But
+it has been truly said, that "the blood of the martyrs is the seed of
+the Church"; for numbers, seeing their holy lives, and then witnessing
+the wonderful manner in which they were supported to bear the most
+exquisite tortures rather than give up their religion, felt that there
+must be some sure and strong foundation for such faith and
+steadfastness, and were thus led to become Christians themselves; and
+by their future conduct and martyrdom they again, in their turn,
+brought others to join the Church of Christ, which thus extended
+itself rapidly on all sides.
+
+Before the close of the second century, Christianity had been
+established as the religion of the Britons; but how, or by whom, it
+was brought into our island, we do not know: it seems very probable
+that, during the long interval in which we know nothing of St. Peter's
+movements, he came to Britain, and established the Church which has
+ever since existed here.
+
+In reading of the martyrs, we should remember that they, knowing that
+the favour of God was the only thing worth having, were willing to
+suffer and die in order to obtain it; trusting to the Lord to give
+them a happy issue out of all their sufferings. They did not trust in
+vain. We must also recollect, that the religion of the martyrs was no
+sham; no system of outward forms, but an entire devotion of the whole
+heart and life to God; and that the same devotion is required of
+Christians now. If we are not now called upon to suffer martyrdom, we
+are called upon to give our hearts to God; and show our Faith, by
+denying ourselves in everything contrary to His Will, whatever pain or
+difficulty we may have in doing so.
+
+Do we do this?
+
+The Jews, who outlived the destruction of their city and temple,
+sought refuge in different parts of the world. Many went into Egypt,
+where there was a Jewish colony, that had been established in the time
+of Alexander the Great. Others fled to Cyrene, another part of Africa.
+A large number removed to Babylon, and joined their brethren who had
+remained from father to son in that country, instead of returning to
+Jerusalem when the decree of Cyrus permitted them to do so. Some took
+refuge in Persia and other Eastern countries.
+
+By degrees, these Jews formed a regular system of government for
+themselves.
+
+They were divided into Eastern and Western Jews. The Eastern Jews were
+those who settled in Babylon, Chaldaea, Assyria, Persia, and the
+adjacent countries. Those who remained in Judaea, or took up their
+abode in Egypt, Italy, and other parts of the Roman dominions in
+Europe, were called Western Jews. In the course of time, these two
+parties each chose some distinguished person as their head, or chief.
+The chiefs of the Eastern Jews were called "Princes of the Captivity";
+and those of the Western Jews, were simply styled "Patriarchs."
+Gradually these chiefs obtained more and more influence and authority
+amongst their fellow countrymen in all matters. Both parties of Jews
+also founded schools, that the children might be fully and carefully
+instructed in all the doctrines and practices of their religion. But
+these things were done gradually during a long course of years, one
+step leading to another; for naturally, on their first dispersion
+after the destruction of Jerusalem, their whole attention was turned
+to securing a safe asylum, where they might worship God after the
+manner of their fathers--as far, at least, as they could do so; but
+the destruction of the Temple had rendered it impossible to keep the
+feasts and offer the sacrifices, so strictly enjoined by the Law of
+Moses.
+
+The impossibility of obeying the precepts of their religion, should
+have made the Jews more ready to listen to those, who declared that
+the promised Messiah had indeed come; and that therefore, the Old
+Dispensation contained in the Law of Moses was at an end.
+
+As Scripture history closes before the destruction of Jerusalem, all
+that has been said regarding that and subsequent events, has been
+gathered from other histories; and all that has been related
+concerning the latter days of some of the Apostles, has been supplied
+in a similar way. It will be well now to give a short account of the
+labours and deaths of such of the Apostles as have not been already
+mentioned; only remembering, that whilst we have every reason to
+believe such accounts are true, we cannot feel certain, as we do in
+regard to all the facts related in the Holy Scriptures.
+
+Taking, then, "the names of the twelve Apostles" as given by St.
+Matthew (x. 2, &c.), we have "first, Simon, who is called Peter." Of
+him we have heard much in the course of our Lord's life, and during
+the time of which the Book of Acts gives us the history: and we have
+also spoken of what he is believed to have done after that period, and
+of his martyrdom. Of "Andrew his brother," we only know that he was
+also a fisherman, and that he was a disciple of John the Baptist, with
+whom he was standing when the Baptist said of Jesus, "Behold the Lamb
+of God." Andrew, nothing doubting, at once sought an interview with
+Jesus, and then went to find, his own brother Simon, giving him the
+joyful news, "We have found the Messias." Andrew became afterwards one
+of the constant followers of our Lord, chosen to be Apostles; and his
+name is mentioned two or three times in sacred history.
+
+From other sources we learn, that after the Ascension of our Lord,
+St. Andrew travelled to Byzantium, now called Constantinople, and
+there founded a Church; and that he also preached the Gospel in the
+Crimea. But he ended his life in Greece, under the following
+circumstances: St. Andrew was preaching at a place in Achaia with
+great success, when AEgeas, the pro-consul or Roman governor of the
+province, came there, and was greatly enraged to find that multitudes
+had already been converted from Heathenism to Christianity: he
+therefore told the Apostle, that he should be crucified unless he
+would himself offer a sacrifice to the heathen gods. This St. Andrew
+of course refused to do, and he was put into prison; but the people
+were so angry at this, that they would have rescued him by force, had
+he not begged them not to do so; telling them that he was quite ready
+to suffer martyrdom, if such was the will of God. It is said, that
+amongst other miracles performed in the name of Jesus by St. Andrew,
+he had healed the wife and the brother of AEgeas of diseases; and that
+both had, in consequence, become Christians. This made the pro-consul
+still more furious; and, in his rage, he ordered St. Andrew to be
+severely scourged by seven men, before he was put to death. He was
+tied to a cross of the shape of the letter X; and it is said that he
+hung upon it for two days, during which, in the midst of his agony,
+he continued to instruct and exhort the people. After his death, his
+body was embalmed and buried with all honour, at the expense of a
+noble lady, named Maximilla. We are told that, 300 years later, St.
+Andrew's body was taken to Constantinople by the Emperor Constantine,
+who had become a Christian, and buried in a church which the Emperor
+had built in honour of the Apostles.
+
+In after times, St. Andrew came to be looked upon as the patron Saint
+of Scotland.
+
+A cross, the shape of that upon which St. Andrew was crucified, is
+always called a St. Andrew's Cross.
+
+
+
+
+Chapter XXXVIII.--THE APOSTLES.
+
+
+The next on the list of the Apostles, are "James the son of Zebedee,
+and John his brother." Both of these have been already mentioned: the
+Scripture tells us, that St. James the elder, the brother of St. John,
+was killed with the sword by Herod Agrippa.
+
+St. John, as we have heard, survived the destruction of Jerusalem; was
+banished for some years to the island of Patmos; and finally died a
+natural death at Ephesus.
+
+"Philip and Bartholomew" are the next upon our list; and throughout
+their lives they seem to have been intimately connected with each
+other. Philip's name is mentioned two or three times in Scripture. He
+was no sooner called to be a follower of Jesus, than, as we are told,
+"he findeth Nathanael (or Bartholomew), and saith unto him, We have
+found Him of whom Moses in the law and the prophets did write, Jesus
+of Nazareth, the son of Joseph." Or, in other words, that they had
+found out, that Jesus of Nazareth the reputed son of Joseph, was, in
+truth, The Messiah, of whom Moses and the prophets had written.
+
+After the Lord's Ascension, Philip is supposed to have preached the
+Gospel in some parts of Asia, and then to have suffered martyrdom in
+Phrygia. It is said, that coming to a place where the inhabitants were
+the grossest idolaters, Philip, greatly distressed at their condition,
+prayed constantly for them; at the same time labouring to convince
+them of the folly of their present worship, and telling them of the
+true God, and of His Son Jesus Christ. The Lord so blessed Philip's
+efforts, that many of his hearers turned from idolatry and became
+Christians. This success, stirred up the opposition and persecution of
+the heathen magistrates, who accordingly seized the Apostle, put him
+in prison, caused him to be unmercifully scourged, and afterwards
+crucified. It is said, moreover, that whilst hanging on the cross, he
+was stoned to death; and that then, such a violent earthquake took
+place, as greatly alarmed all the people; and that many, in
+consequence, repented of their idolatry and wickedness, and turned to
+God.
+
+Bartholomew, or Nathanael, could not at first believe that Jesus of
+Nazareth was the promised Messiah, but after acting according to
+Philip's advice, of "Come and see," he cordially acknowledged Jesus
+Christ to be the "Son of God, the King of Israel." After our Lord's
+Ascension, this Apostle is said to have laboured amongst the savage
+tribes of Abyssinia, then called Ethiopia; and we are told, that 100
+years afterwards, a missionary who went to preach the Gospel in those
+parts, found a copy of St. Matthew's Gospel, which was said to have
+been left there by Bartholomew. Bartholomew was in Phrygia with
+Philip, when the latter was put to death: and it is said that he was
+also fastened to a cross, but that the heathens were so alarmed by the
+earthquake, that they took him down, and set him at liberty. After
+this, he is said to have preached in various parts of Asia Minor,
+ending with Armenia, where he was seized by the idolatrous governor,
+and treated with the greatest cruelty; he was beaten to the ground
+with staves; crucified head downwards; then taken from the cross,
+flayed, and finally beheaded.
+
+Thomas, the next on the list of Apostles, is well known to us for his
+doubts as to the reality of the Resurrection--doubts mercifully
+removed by the Lord Himself. After the Ascension, Thomas is said to
+have laboured in Judaea, Parthia, Medea, Persia, and other countries,
+until he reached India. Here he was at first afraid of venturing
+amongst the dark-coloured and cruel heathens, who inhabited the
+country; but being encouraged by a vision, he fearlessly journeyed on
+into the country, and was most successful in bringing the people out
+of the darkness of Paganism into the light of the Gospel. The Brahmins
+or priests, however, were much opposed to him: at a certain town he
+began to build a place of worship for the Christians, and Segamo, the
+prince of the country, persuaded probably by the Brahmins, forbade him
+to go on with it. Thomas, however, by the help of God, performed
+several miracles, which so convinced Segamo of the truth of all his
+doctrines, that he himself became a Christian, and allowed the
+building to be continued. The idolatrous priests now saw that their
+religion was in great danger, and therefore, watching for a convenient
+opportunity, they came upon Thomas in a quiet spot, to which he had
+gone to pray, and shot him with their arrows. Having thus disabled the
+Apostle, the Brahmins stoned him, and finally ran a lance through his
+body. The dead body of Thomas was carried by his disciples to the
+church which he had just completed, and there buried. About 1,500
+years afterwards, when the Portuguese first made their way to India,
+they found upon the Malabar coast many Christian families, who called
+themselves "St. Thomas's Christians"; being descendants of those, who
+had been converted from Paganism to Christianity, by this Apostle.
+
+Matthew's name stands next on the list of the Apostles; he has already
+been spoken of, as far as the Scriptures make mention of him; and also
+as the writer of the first of the four accounts of our Saviour's life
+and death. We neither know what this Apostle did after our Lord's
+Ascension, nor how he died; but there is a tradition that he was
+murdered in Ethiopia, where by his teaching, and the miracles he was
+enabled to perform, he had been the means of converting multitudes
+from Heathenism to Christianity.
+
+"James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus,"
+now come under consideration. They were brothers; two of the sons of
+Mary, sister to the Virgin Mary, and of Cleophas one of the disciples
+to whom, after His resurrection, the Lord appeared on the way to
+Emmaus. This James, distinguished as "the Less," has already been
+spoken of as Bishop of Jerusalem, and his death has also been
+mentioned (p. 351).
+
+Lebbaeus, also called Judas and Jude, was, as has been said, the writer
+of an Epistle. No ancient writer gives any account either of his
+labours after the Lord's Ascension, or of the manner of his death.
+
+Of "Simon the Canaanite," whose name stands next on our list,
+Scripture tells us nothing, except that he was also called "Simon
+Zelotes." "Zelotes" means full of zeal and eagerness; and the name was
+probably given to this Apostle, on account of his great zeal and
+earnestness in the service of his Master. The term "Canaanite" seems
+to be derived from a Hebrew word, which also means zeal. After the
+Ascension, Simon is said to have preached the Gospel amongst some of
+the barbarous nations in Africa; and then to have gone westward,
+finally reaching Britain, where he was crucified, probably by the
+Romans.
+
+The last on the list of Apostles is Judas Iscariot, whose surname, it
+is thought, is merely derived from the place of his birth. Of him it
+is unnecessary to speak now. The mention of Judas Iscariot naturally
+reminds us of him who was afterwards chosen to fill the place, "from
+which by transgression he fell."
+
+Matthias, chosen after the Ascension to complete the original number
+of Apostles, was one of those disciples "which had companied with the
+Apostles, all the time that the Lord Jesus went in and out among
+them." Beyond this, Scripture says nothing about him; nor do any
+ancient writers tell us how long he laboured in the holy office to
+which he was appointed; but it is said, that he was finally put to
+death by some amongst whom he was preaching.
+
+No sketch of our Lord's Apostles would be complete without some notice
+of Paul and Barnabas; who, though not called to be Apostles until
+after the Ascension, laboured zealously in that sacred ministry. St.
+Paul has already been spoken of most fully, and frequent mention has
+been made of St. Barnabas, up to the time of his separation from St.
+Paul, after which the Book of Acts contains no account of him: but in
+one of his Epistles, St. Paul writes of him in such a manner, as shows
+that though for the moment "the contention between them was so sharp
+as to part them asunder," it had not caused any real coolness or
+estrangement. Another proof of this, is found in the fact, that St.
+Mark afterwards became a devoted attendant upon St. Paul, by whom he
+was highly valued. St. Mark was with the Apostle whilst he was a
+prisoner in Rome.
+
+Of the labours of St. Barnabas after his separation from St. Paul, we
+have no certain account anywhere: in the end he is said to have been
+stoned.
+
+Before closing this chapter, it seems well to take notice of St. Luke
+and St. Mark, who, though not Apostles, are, as writers of the Gospel,
+entitled to the respect and gratitude of all who value the holy
+Scriptures.
+
+There is, however, little to add to what has been already said of
+them.
+
+Luke, by birth a Jew, and probably a native of Antioch in Syria, was a
+physician, who became a convert to the religion of Jesus. He is said
+to have been one of the seventy disciples, sent out on one occasion,
+"two and two before his face into every city and place, whither he
+himself would come." This is very probable, although, as he is not
+once named in any of the Gospels, we cannot be sure.
+
+From St. Luke's own account in the Book of Acts, we find that he went
+with St. Paul on his first voyage to Macedon. At Philippi, he seems to
+have left the Apostle; why we know not, but perhaps St. Paul sent him
+on some mission. It is not unlikely that he remained in that country;
+but during St. Paul's second journey, he rejoined him, and sailed with
+him from Philippi. For the next five years, St. Luke continued with
+St. Paul: this brings us to the release of the Apostle from his
+confinement in Rome. Here ends any certain account of St. Luke. It is
+said that he then went into Achaia, and afterwards preached the Gospel
+in Africa. As no ancient writers mention his having suffered
+martyrdom, it is probable that he died a natural death.
+
+If the Evangelist St. Mark was, as there is every reason to believe,
+the same "Mark whose surname was John," he was nephew to Barnabas. We
+first hear of him in Scripture, as going from Antioch to Jerusalem
+with Barnabas and Saul; and then accompanying them on a journey, but
+leaving them unaccountably at Perga; in consequence of which, St. Paul
+afterwards refused to take him with them on another journey, thus
+causing the contention already mentioned. "Barnabas, taking Mark,
+sailed to Cyprus." It is said that St. Mark was with St. Barnabas at
+the time of the latter's death, and received his dying commands to go
+without delay to St. Paul, by whom, as has been already said, he was
+well received. What his ultimate fate was, we know not.
+
+It may not be amiss to mention, before we take leave of the immediate
+followers of our Lord, that in pictures, the four Evangelists are
+distinguished by certain signs or symbols. St. Matthew is simply a man
+with a pen in his hand; St. Mark is accompanied by a Lion; St. Luke by
+an Ox; and St. John by an Eagle.
+
+
+
+
+PART III.
+
+
+
+
+Chapter I.--THE JEWS TO THE TIME OF THE EMPEROR ADRIAN.
+
+
+The history of those chosen by the Lord to be His peculiar people, has
+now been traced for more than two thousand years, from the Call of
+Abraham, B.C. 1921. For the two centuries immediately following that
+event, we have the history of Abraham's descendants, Isaac, Jacob or
+Israel, and the twelve sons of Israel, or Patriarchs, as they are
+called, from being the fathers of all the tribes of Israel. Israel and
+his sons and grand-children, to the number of sixty-six persons, went
+down, B.C. 1706, into Egypt, where Joseph then was, having been sold
+as a slave about twenty years before.
+
+During the next 300 years, the descendants of Israel multiplied so
+wonderfully that, in B.C. 1491, 600,000 men, besides women and
+children, went out of Egypt under the guidance of Moses.
+
+The giving of the Law, Ceremonial and Political, as well as Moral,
+established the chosen people of God, as a Church and Nation.
+
+Forty years of wandering in the wilderness brought the Children of
+Israel to the eastern banks of the Jordan, B.C. 1451. The Bible then
+relates how, under the command of Joshua, the Jordan was crossed, and
+the heathen wonderfully driven out of the land, which the Lord had
+promised to give to Abraham and his descendants, for a possession.
+
+For forty-six years, the Children of Israel were ruled by Joshua and
+the elders who outlived him. For the next 300 years, they were
+governed by Judges, raised up by the Almighty at different times, as
+they were needed. In B.C. 1095 the Children of Israel were bent upon
+having a king, and Saul was accordingly crowned, and reigned for forty
+years. During the next eighty years, the kingdom flourished under
+David and his son Solomon; the latter of whom built the glorious
+Temple, dedicated to the service of the Lord with much ceremony, B.C.
+1004. It had taken eight years to build.
+
+The division of the country into the two kingdoms of Judah and Israel,
+under Solomon's son Rehoboam, took place B.C. 975. One king succeeded
+another more or less quickly, until the sins of kings and people led
+to the destruction of the kingdom of Israel by Shalmaneser, king of
+Assyria, B.C. 721; and to the burning of Jerusalem and of the Temple,
+B.C. 587, when Nebuchadnezzar carried the inhabitants of the kingdom
+of Judah into a long captivity in Babylon. Some years before, in B.C.
+606, this same Nebuchadnezzar had carried away many of the children of
+Judah; and from _this_ date the Captivity, which lasted seventy years,
+is reckoned to have begun. The seventy years expired in B.C. 536; and
+Cyrus, king of Medea and Persia, having conquered the Babylonian
+Empire, gave the children of Judah leave to go back into their own
+land, showing them much kindness upon the occasion. The Jews, as they
+were now called, returned in great numbers to Judaea; though many of
+them still, by their own choice, remained in the land where they had
+been born and bred.
+
+The Jews who did return, had great difficulties to overcome; but at
+length they built a Second Temple, which was dedicated B.C. 515. Under
+the governance of Ezra and Nehemiah, the Jews served the Lord in the
+land of their fathers; but soon they again fell into grievous sin,
+though they were never more guilty of idolatry: that crime which
+principally caused their captivity. So far the Bible has given us the
+history of the people of God.
+
+From other histories we learn, that Alexander the Great, who became
+king of Macedonia B.C. 336, conquered Persia and all the countries in
+any way dependent upon her: Judaea, of course, amongst the rest. The
+remarkable vision which made Alexander treat the Jews with kindness
+has been mentioned (iii. 425). After the death of this monarch, B.C.
+323, Judaea became in some sort dependent upon Syria; and we have
+already seen how severely the Jews suffered during the next 153 years,
+from the wars and fightings going on continually between Syria and
+Egypt. The cruelty and oppression of the Syrian princes became
+intolerable; and, after Antiochus Epiphanes had taken Jerusalem, B.C.
+170, the Lord in mercy raised up the family of Maccabaeus, to deliver
+the Jews from his tyranny.
+
+Under the Maccabaean princes, the Jews fought successfully against the
+enemies of their religion. Judaea gradually recovered from its
+desolation and misery, and again became prosperous; whilst the pure
+worship of the One True God was once more the established religion of
+the nation. But after the death of John Hyrcanus (iii. 481), B.C. 107,
+enemies without, and divisions and troubles amongst themselves, again
+filled Judaea with confusion.
+
+In B.C. 63, Judaea became, like so many other countries, a province of
+Rome; and we have seen how the Romans appointed governors or kings,
+and even high priests also. The Government of Rome itself underwent a
+great change about this time: the Republic, or Commonwealth, which had
+lasted 479 years, from the Expulsion of Tarquinius Superbus, B.C. 509,
+now came to an end, and Octavius Augustus Caesar was chosen as the
+first Emperor, B.C. 27.
+
+Octavius Augustus had ruled the vast dominions of Rome as Emperor for
+twenty-seven years, when that event took place, destined to affect in
+the most momentous manner all races and kindreds of men: even the
+Birth of Jesus Christ, the long-promised Messiah. When our blessed
+Lord was twenty-nine years old, that is, in A.D. 29, He began to teach
+publicly amongst the Jews. Octavius Augustus was no longer Emperor of
+Rome at this time; he had died when Jesus was fourteen years old, and
+had been succeeded by Tiberius.
+
+Although a small number of the Jews owned and received Jesus Christ as
+the expected Messiah, He was rejected by the nation in general: and
+after His crucifixion, the Jews tried in every way to oppose His
+Apostles, and prevent the spreading of Christianity. We have read
+their punishment in the destruction of Jerusalem, A.D. 70, and the
+dreadful sufferings which came upon the unhappy Jews, and forced them
+to scatter themselves through all lands, hoping to find safety--a hope
+too often disappointed, and that constantly through their own fault.
+
+The history of the Jews has thus been traced to the close of the first
+century after the Birth of Christ, that is, to A.D. 100.
+
+It will now be advisable to give a slight sketch of their history,
+from that date until the present time. Unhappily there are many
+thousand Jews who profess still to expect the promised Messiah;
+refusing to believe that Jesus of Nazareth, in Whom all the prophecies
+of their Scriptures have been so literally and exactly fulfilled, was
+indeed the Messiah, of Whom Moses and the prophets did write.
+
+May the Lord take away their blindness, and bring them into the one
+fold, under the one Shepherd, Jesus Christ.
+
+In spite of all that the Jews had suffered from their opposition to
+the Romans, they could not make up their minds to submit quietly to
+foreign rulers.
+
+Trajan, who became Emperor quite at the close of the first century,
+treated them with great severity, and even forbade them to read the
+Law. In consequence, a rebellion broke out, A.D. 115, at Cyrene, in
+Africa, where the Jews had been settled for many years: it quickly
+spread over Libya into Alexandria: in the struggle, the country was
+plundered and ruined, whilst thousands of people were killed on both
+sides: but finally, after a great slaughter, the Romans got the better
+of the rebellious Jews. The next year, the Jews in Mesopotamia took up
+arms, and filled the country with terror. Trajan sent against them a
+famous general, who, after killing great numbers of the people, forced
+the rest to submit to the Roman power: the successful general was then
+made governor of Judaea, that he might keep the Jews still residing
+there, in submission. Soon afterwards, there was a still more dreadful
+insurrection in the isle of Cyprus, where the Jews massacred an
+incredible number of the inhabitants: a Roman general called Adrian,
+then went into Cyprus, and defeated the Jews after an obstinate
+battle. Trajan now published an order, that all Jews should leave the
+isle of Cyprus, and never return to it.
+
+When Trajan died, A.D. 117, Adrian became Emperor; he forbade the Jews
+to circumcise their children, and sent strangers to settle in the land
+of Judaea, and rebuild the city of Jerusalem, which he meant to
+ornament in the Roman style, and call by some Roman name. These
+measures so enraged the Jews, that they again broke out into open
+rebellion: their leader was Coziba, one of the banditti who infested
+the country; and under his command, all kinds of violence were
+committed against the subjects of Rome. Coziba pretended that he
+himself was the person spoken of by Balaam, when he said, "There shall
+come a star out of Jacob, and a sceptre shall rise out of Israel": and
+in consequence, he called himself Barchocheba, or "the son of a star."
+Even before this time, several impostors had pretended to be either
+the promised Messiah, or the Elias who was to prepare his way; but
+Coziba was the first whose pretensions led to any important
+consequences.
+
+Coziba promised to deliver his countrymen from the power of Adrian,
+and to make them once more an independent and glorious nation: such a
+Messiah as this exactly suited the false ideas of the Jews, and they
+acknowledged Coziba to be the Christ, the Son of God. The Rabbi
+Akibha, chosen by the impostor to be his forerunner or messenger,
+publicly anointed him as the Messiah, the king of the Jews; placed a
+crown upon his head; coined money in his name; and collected for him a
+body of 20,000 disciples. By calling upon all the descendants of
+Abraham to help "the Hope of Israel," promised to their common
+forefather, an immense army was soon assembled at Bither, a town near
+Jerusalem, chosen by Coziba to be the capital of his new kingdom.
+
+Adrian, not believing that after all they had gone through, the Jews
+could raise an army, thought little of this revolt at first; and when
+at length he did send against them a powerful army, it was totally
+defeated. The news of this misfortune caused great astonishment and
+dismay at Rome: and Julius Severus, one of the greatest generals of
+his time, was sent to put an end to this dangerous rebellion,-a
+matter which he found it difficult to accomplish; but at length, in an
+attack upon Bither, Coziba was killed; a dreadful slaughter of men,
+women, and children followed; and Akibha and his sons were put to a
+cruel death by the Roman conqueror.
+
+The Jewish historians say, that between battle, famine, sickness,
+fire, and other calamities, the number of Jews that perished in this
+war was greater than the number of the Children of Israel who
+originally came out of Egypt: and they also declare, that their
+terrible sufferings under Nebuchadnezzar and Titus, were not so great
+as those inflicted upon them in the reign of Adrian. Both these
+statements are probably exaggerated; but they show that the misery of
+the unhappy Jews at this time, was most extreme.
+
+
+
+
+Chapter II.--STATE OF THE JEWS TO THE END OF THE THIRD CENTURY.
+
+
+The repeated provocations which, by their rebellions, the Jews gave to
+the Romans, could not, of course, tend to make their conquerors deal
+mercifully with them: thus did they, time after time, draw upon
+themselves those miseries, which were a chastisement for all their
+sins against God; and especially of that crowning one, the Crucifixion
+of "the Lord of Life and Glory."
+
+After the rebellion under Coziba, numbers of the Jews who outlived it,
+were offered for sale at the same price as a horse, at the fair of
+Terebinth, held every year on the plain of Mamre. The horror of such a
+fate was doubled by the fact, that the plain of Mamre was looked upon
+by the Jews as a sacred spot; because here their great forefather
+Abraham received the angel, who gave him the promise of a son.
+
+Those of the unhappy captives who were not sold at Terebinth, were
+taken to another fair, at Gaza, or sent into Egypt, to be disposed of
+there.
+
+When this terrible war was at an end, Adrian caused the building of
+his city to be continued. He did all he could to profane, and hold up
+to contempt, whatever the Jews looked upon as most sacred: he placed a
+marble hog over the gate of the city nearest to Bethlehem; built a
+temple to Jupiter Capitolinus, on the spot where the temple of the
+Jews, the House of God, had stood; and used the stones which had been
+employed for the temple, to build a theatre.
+
+As Adrian hated the Christians as well as the Jews, he set up statues
+of heathen deities at Bethlehem, where Jesus Christ was born; on the
+spot where He was crucified; and in the garden, from whence He rose
+again from the dead.
+
+Adrian also forbade the Jews to enter Jerusalem, or even to go near
+enough to look upon its ruins. Before this time, they were constantly
+to be seen, clothed in rags, wandering sadly upon the Mount of Olives,
+and amongst the ruins of their once glorious temple and city: a Roman
+garrison was now charged to see that Adrian's harsh decree was obeyed,
+or to put the transgressors to death. But by giving money to the
+garrison, the unhappy Jews did get leave to go once a year, on the
+anniversary of the destruction of Jerusalem, to weep over the ruins of
+their beloved city.
+
+Thus were the Jews forced to pay even for the privilege of shedding
+tears, in the places where they had purchased and shed the blood of
+Jesus Christ. Truly was "His blood," that is, the punishment for
+shedding it, "on them and on their children." When they had madly
+cried, "His blood be on us and on our children," they had, in fact,
+_asked_ that the curse of God might come upon them; and heavily indeed
+had it fallen. The dreadful fate of the Jews should ever be a warning
+to each individual Christian. We have owned Jesus Christ to be the
+Messiah, the Redeemer of mankind; we are called by His name; His Word
+is in our hands: if we do not love and obey Him, shall we not deserve
+a greater punishment even than the Jews? whose history is given us as
+a warning of the hatefulness of sin, in the sight of the Almighty.
+
+Whilst the Western Jews had been suffering as has been described, the
+Eastern Jews were more fortunate. The Emperor Adrian had agreed to let
+the Euphrates be the eastern boundary of the Roman Empire, and
+therefore the Jews on the eastern side were no longer subject to his
+power. Many of them, however, eager for the liberty of their country,
+went into Judaea to help their brethren, but they only added to the
+number of sufferers.
+
+Little is known of these Eastern Jews: they chose chiefs, called
+"Princes of the Captivity," to preside over their synagogues; they
+founded schools, and encouraged learned men; so that some of their
+rabbis became famous for their learning. One of these rabbis, named
+Judah, wrote a book called "The Misna," of which some account must be
+given.
+
+After the destruction of Jerusalem, the sect of Pharisees became very
+powerful amongst the Jews; the chief thing taught by them in the
+schools was, not the written Law of Moses, but all the _traditions_,
+or doctrines and precepts, handed down by word of mouth from father to
+son. Of course doctrines handed down in such a way, got sadly altered
+from what they had been at first; and thus the truth was corrupted. As
+time went on, fresh traditions were added, till at last they were so
+many, that the doctors, whose duty it was to explain the meaning of
+them, found it necessary to write them out, as it was impossible
+otherwise even to remember them. The disciples of the doctors again,
+took notes of the explanations given of these traditions; and all this
+made so much confusion, that the Rabbi Judah undertook to make a new
+arrangement of the traditions, or oral Law. The meaning of the word
+"oral," is "delivered by the mouth"; and this Law was called "oral,"
+because it was originally given by the mouth. Judah, therefore,
+collected together all the traditions, with the commentaries or
+explanations given by the most famous amongst their teachers or
+doctors. This work occupied him for forty years; it contained all the
+laws and doctrines, with an account of the institutions and modes of
+life, which the Jews supposed themselves bound to observe, _beyond_
+those commanded in the Mosaical Law. The Jews held this work in the
+greatest possible veneration, and called it "The Misna"--Misna being a
+Hebrew word, meaning the Second Law. It was also called "The First
+Talmud." The Jews called it "The Misna," or Second Law, because they
+considered that it was as necessary to obey it, as it was to keep the
+Pentateuch, or First Law. The Misna did not, however, settle all the
+doubtful cases and questions often raised by the Jews; and another
+rabbi, with the assistance of two of Judah's disciples, wrote a
+commentary, or rather an addition to the Misna. This addition was
+called the Talmud of Jerusalem, because it was compiled or put
+together in the land of Judaea, for the benefit of those Jews who still
+remained in their native country.
+
+During the second century the Jews became still further divided into
+sects, holding many opinions or doctrines contrary to those held
+originally by the Jewish people; but the sect of the Pharisees still
+continued to be the largest.
+
+The consequence of these divisions into numerous sects was, that there
+were perpetual jealousies and contentions amongst them. One great
+subject of dispute was, as to the use of the Septuagint version of the
+Scriptures by the Hellenists. The Hellenists were Jews who spoke
+Greek, and did not understand Hebrew, so as to read the Scriptures in
+their original language; and who were, therefore, very glad to make
+use of the Septuagint version, which was written in Greek. The rest of
+the Jews used the Hebrew Scriptures; but at last they agreed that the
+Hellenists might use the Greek copies. Afterwards, however, finding
+that the Christians always used the Septuagint, when endeavouring to
+convince the Jews that Jesus Christ was the Messiah, their dislike to
+that version of the Holy Scriptures increased to such a degree, that
+they came to look upon all persons who used it as Schismatics; that
+is, as persons who sinfully separated themselves from their brethren,
+who held the true faith as delivered to them by Moses.
+
+Antoninus Pius became Emperor of Rome towards the middle of the
+second century, that is, in A.D. 138. The edict forbidding the Jews to
+circumcise their children, was so hateful to them, that in spite of
+the warnings given them by former sufferings, they again revolted.
+Antoninus put down the revolt by force; but afterwards he treated the
+Jews very mildly, and gave them the privilege for which they had
+fought; only forbidding their attempting to make proselytes. In the
+reign of Marcus Aurelius, who became Emperor A.D. 161, the Eastern
+Jews, who were subject to the king of Parthia, joined that monarch in
+a war against the Romans; and Marcus Aurelius was so angry, that he
+unjustly revenged himself upon his Jewish subjects, and once more
+ordered Adrian's law against circumcision to be put in force: but in
+the distant provinces this law was not observed.
+
+In A.D. 197, Septimius Severus became Emperor: at this time the Jews
+had settlements in Galilee, but the law forbidding them to enter
+Jerusalem was still in force. Though defeated and humbled so
+constantly, this unhappy people attempted to get possession of Samaria
+and Judaea by force. When the Romans had again brought them into
+subjection, Severus treated the Jews as Antoninus had done before; and
+in reward for some service they had done him, he also granted them the
+privilege of Roman citizens, and even allowed them to be chosen to
+fill offices of trust and honour. So ended the second century.
+
+Early in the third century, Heliogab[=a]lus became Emperor of Rome,
+A.D. 218. This Emperor pretended to be in some respects a Jew himself,
+and would not, in consequence, eat the flesh of swine; but at the same
+time he built a temple in honour of the Sun, and was anxious to make
+both Jews and Samaritans mix this worship, with their own religious
+observances. The Jews, who never would have consented to such
+idolatry, were saved from the misery which a refusal would have
+brought upon them, by the death of Heliogab[=a]lus, who was
+assassinated by his own soldiers, A.D. 222. Alexander Severus, who
+succeeded him, favoured the Jews, and caused himself to be instructed
+in their religion. The great object of Alexander Severus was to mix up
+the Christian and Jewish doctrines with those of Paganism, and make
+one religion of the whole: this shows that he could have had no real
+knowledge of the two former. In his own private chapel, Severus placed
+statues of Jesus Christ, of Abraham, and of Orpheus, a famous musician
+of ancient times, of whom many mythological tales are told.
+
+The Eastern Jews established academies in the beginning of the third
+century; and in Persia their rabbis were for some time treated with
+great respect: but at last the Persians became jealous of the power
+and influence of the Jews, and persuaded Sapor, king of the country,
+to allow a violent persecution to be carried on against these unhappy
+people: those who could escape sought refuge in other lands. Under
+Zenobia, Queen of Palmyra, (the Tadmor built by Solomon,) the Jews
+flourished exceedingly: they built handsome synagogues in every part
+of her dominions, and filled the highest offices in the state. In A.D.
+273, the Emperor Aurelian defeated Zenobia, and took possession of her
+dominions: some of the Jews then returned into Persia; but under
+Aurelian, and the Pagan emperors who succeeded him during the
+remainder of the third century, the Jews enjoyed peace and
+tranquillity in the dominions of the Romans. In this respect they were
+more fortunate than the Christians, who were persecuted by various
+Emperors, and especially by Diocletian, who began to reign A.D. 284.
+Whilst the Christians were treated with the most barbarous cruelty,
+because they would not give up their religion, the Jews were allowed
+to celebrate all the forms of their worship in the most public manner.
+Thus ended the third century; but early in the next, an event took
+place, which made a great change in the condition of Jews and
+Christians.
+
+
+
+
+Chapter III.--JEWS IN THE FOURTH CENTURY.
+
+
+Early in the fourth century, as has been said, a great change took
+place in religious matters. Constantine, surnamed the Great, who began
+to reign as sole Emperor of Rome A.D. 324, became a Christian. It is
+said, that when going to fight against a rival who claimed the
+Imperial power, Constantine saw, or dreamed that he saw in the sky, a
+bright cross, and upon it the words, "In hoc vince" (in this conquer).
+He gained the victory; and ascribing it to the God worshipped by the
+Christians, (whose emblem was a cross,) he became a convert to their
+religion, and adopted the cross as his standard. The example of
+Constantine was followed by the greater part of his subjects, so that
+Christianity was established as the religion of the Roman Empire,
+though many of the inhabitants still remained Pagans.
+
+The city of Jerusalem, which Adrian had called Elia, took again its
+own name; and many beautiful churches were built in it by Constantine.
+But the establishment of the Christian religion was by no means a
+favourable circumstance for the Jews, who were looked upon as its
+worst enemies: against them, Constantine, in the beginning of his
+reign, made some very severe laws. The Jews in Persia had grown
+insolent in consequence of the prosperity they had enjoyed: they
+insulted and abused all Christians, and were even supposed to have put
+to death some of their brethren who had embraced Christianity.
+Constantine, indignant at such conduct, visited it upon the Jews in
+his own dominions, and treated them with the greatest severity, even
+forbidding Christians to eat with them. In short, the unhappy
+Israelites were now subjected to every sort of insult and suffering.
+
+The Persian Jews were very angry at such treatment of their brethren;
+and as they had great influence over the King of Persia, they now
+tried to avenge the Jews in the west, by raising a bloody persecution
+against Christians in the east: numbers of Christ's followers were
+accordingly killed; their churches destroyed; and their sacred book
+burnt. This persecution was carried on, until every trace of
+Christianity was almost rooted out of the country.
+
+But the cruelty of the Persian Jews did not go unpunished, although
+the Roman Empire was now greatly disturbed by internal strife, as well
+as by the attacks of foreign enemies.
+
+Constantine the Great died in A.D. 337; and after his death the Roman
+Empire rapidly declined, both in extent and power; but of this we need
+say nothing here, as our business is with the Jews. Constantius, who
+succeeded Constantine as Emperor, hated the Jews, and by his cruel
+treatment, drove them to raise an insurrection in Palestine. This only
+enraged the Emperor still more, and led him to add new and more severe
+laws to those already made against these unhappy creatures, by former
+Emperors. Any Jew who dared to marry a Christian, was to be put to
+death; and the same punishment was inflicted upon one who tried to
+make a proselyte of his own slave; or who kept in slavery any man who
+had become a Christian.
+
+On the death of Constantius, A.D. 361, the Jews experienced some
+relief from his successor the Emperor Julian, surnamed the Apostate;
+because, after having been brought up as a Christian, he renounced
+that true religion, and lived as a Pagan.
+
+When Constantine the Great died, he left Constantius and two other
+sons, who were to divide his dominions amongst them: and he left two
+brothers, who had sons also. Gallus and Julian were the sons of one of
+these brothers, and were consequently cousins to Constantius. The
+generals and ministers of Constantine, persuaded the people after his
+death, that there would be constant struggles for power between the
+brothers and sons of the late Emperor. The soldiers, who were very
+fond of Constantine, declared that no one but a son of their beloved
+Emperor should reign over his dominions, or rule in the city of
+Constantinople, which he had built to be the capital of his dominions,
+and the royal residence. The soldiers stirred up the people, and
+formed a plot to destroy the brothers and nephews of Constantine.
+
+Constantius, when he first came to Constantinople after his father's
+death, had solemnly promised to protect his uncles and cousins from
+all their enemies; but in spite of this, he was easily persuaded to
+join in the plot for their destruction; and a pretext was soon found
+for carrying out the scheme. A paper was produced, which was pretended
+to have been written by Constantine just before his death. In this
+paper, the Emperor was made to declare his belief, that he had been
+poisoned by his brothers; and he desired his sons to revenge his
+death, and secure their own safety, by the destruction of their uncles
+and cousins. Such a pretext was quite sufficient; and the soldiers,
+without waiting for any inquiry or trial, murdered the suspected
+princes and all their sons, excepting the two young boys Gallus and
+Julian, who were hidden by their attendants from the fury of the
+soldiers; and thus escaped the fate of the two brothers and seven
+nephews of Constantine, who were now murdered.
+
+Gallus and Julian, who alone escaped the slaughter, were of the
+respective ages of twelve and six years. Constantius justly felt, that
+to put these children to death in cold blood, would be looked upon by
+all mankind as an act of wanton and needless cruelty: perhaps, too, he
+felt some sorrow for the crime already committed. At any rate, the two
+boys were allowed to live, and were sent to some city in Bithynia, or
+Ionia, where persons were appointed by the Emperor to educate them. As
+Gallus and Julian grew up, Constantius feared that they might plot
+against him; and he therefore chose for their residence a strong
+castle, standing in a pleasant situation, with extensive grounds
+belonging to it: having been an ancient palace, it contained very
+good rooms. Here, attended, or rather _guarded_, by a numerous
+household, the young princes lived for six years: they were carefully
+instructed by the best teachers, in all branches of learning, as well
+as in active exercises; but in spite of every attention and comfort,
+they felt themselves to be prisoners, shut out from all society except
+that of persons devoted to Constantius, and ready to obey him in every
+matter. A very strict observance of all the outward forms of
+Christianity, had been forced upon them; but upon the heart of Julian,
+at least, the blessed truths and precepts of the Gospel had taken no
+hold. He had rather learnt to connect Constantius and his religion,
+with cruelty and tyranny; and the violent disputes carried on by the
+bishops, who professed to be the followers of Jesus Christ, still
+further increased his dislike to a religion, associated in his mind
+with his own sufferings.
+
+When Gallus was twenty-five years old, disturbances in his dominions
+induced Constantius to release him, and even to place him as governor
+over part of the country. The cousins, therefore, met, and took a
+solemn oath, never to do anything to injure each other; and then
+Gallus was settled at Antioch, to rule over the neighbouring
+provinces. Gallus was not unmindful of his brother, but also obtained
+liberty for him. Julian, now nineteen years of age, having been so
+long restricted in his choice of society, eagerly sought that of
+learned men, the greater part of whom were unfortunately Pagans; to
+whose ideas of religion he willingly listened, until he became
+convinced that Paganism was a better religion than Christianity, which
+he accordingly renounced; and from that time, became a devout and
+sincere worshipper of the gods of Rome and Athens. On the death of
+Constantius, A.D. 361, Julian became Emperor of Rome, and he proved a
+just and wise ruler. As it was his great wish entirely to destroy the
+Christian religion, Julian gave great encouragement to its enemies the
+Jews; allowing them the free exercise of their religion, and treating
+them with the greatest kindness. This emboldened the Jews to destroy
+the churches of the Christians, and commit other acts of violence
+against them--an example followed by their brethren in Egypt, who
+destroyed the finest churches in Alexandria. Julian issued a law
+establishing Paganism as the religion of his empire; but he did not
+put to death those who held contrary opinions.
+
+He hated the Christians, and would not allow them to have any power in
+the State; he forbade them to teach any sort of science in the public
+schools; he fined and banished their clergy; and also fined all who
+refused to offer sacrifices to the Pagan deities. But nothing he could
+do had any effect upon the Christians, who held firm to the true
+faith.
+
+The Emperor then determined to rebuild the temple, and settle a
+powerful colony of Jews in Judaea; where they would be always ready to
+join in any measure against the Christians. The destruction and
+desolation of the temple having been foretold by Jesus Christ, Julian
+thought, that by rebuilding it, and re-establishing in it the ancient
+worship, he should shake the faith of mankind as to the truth of
+Christianity.
+
+Great preparations were made for the work; but when the workmen began
+to clear out the foundations, they were hindered by balls of fire
+which broke out, scorching and burning the unfortunate people. Some
+writers doubt the truth of this account; but though we cannot be quite
+sure, there is great reason to believe that it really did happen. We
+may well believe that the Almighty worked this miracle, to prove the
+truth of prophecy; and to show that the Christians were now his chosen
+people, instead of the Jews, who had filled up the measure of their
+iniquities by crucifying the Saviour of mankind. At any rate, Julian
+gave up the attempt to rebuild the temple. Julian was killed in battle
+A.D. 363, and was succeeded by Christian Emperors. Christianity was
+then re-established as the national religion, although both Pagans and
+Jews were allowed to practise their own forms of worship in peace,
+until the close of the fourth century, when the Emperor Theodosius put
+an end to Paganism in the Roman Empire: sacrifices to the heathen
+deities were absolutely forbidden; and all the heathen temples were
+destroyed, or shut up.
+
+
+
+
+Chapter IV.--FIFTH AND SIXTH CENTURIES.
+
+
+By the close of the fourth century, the Roman Empire was very
+considerably weakened and diminished, by the attacks of barbarian
+tribes on all sides.
+
+On the death of the Emperor Theodosius, A.D. 395, all that remained of
+the once Roman Empire was finally divided between his two young sons:
+Arcadius becoming Emperor of the East, with Constantinople for his
+capital; Honorius Emperor of the West, with the ancient capital of
+Rome.
+
+The Jews of the Eastern Empire, emboldened by the mild treatment they
+had experienced, now insulted the Christians. Whilst celebrating the
+Feast of Purim, in remembrance of their deliverance from the wicked
+plots of Haman, instead of hanging a figure of Haman on a gibbet, and
+burning it, according to custom; the Jews, in mockery of the
+Christians, nailed the figure to a cross, and burnt that. This, of
+course, greatly displeased and shocked the Christians; and the
+magistrates caused the houses, as well as the synagogues of the Jews,
+to be burnt. Laws were now made, forbidding the Jews to insult the
+established religion; and also forbidding the Christians to destroy
+the synagogues of the Jews: but these unhappy people were still
+subject to great cruelty and injustice from the zeal of the
+Christians, and the Emperor was obliged to make fresh laws, for their
+protection from those, who would have done well to copy the _example_
+of Him, Whose followers they professed to be.
+
+During the early part of the fifth century, the Jews in the West,
+enjoyed the free exercise of their religion under the Emperor
+Honorius: the office of Patriarch was, however, abolished by law; and
+this was a great grief to the Jews, who from this time were under the
+direction of chiefs of the synagogues, whom they called Primates. The
+fifth century was remarkable for the still further curtailment of the
+Roman dominions, especially in the West. Britain was lost. Rome itself
+was plundered, and a Visigothic Empire established in Spain. The Jews
+of the Eastern Empire were much worse off during the fifth century
+than their brethren in the Western. A great number of Jews had settled
+at Alexandria, in the north of Egypt: they were very clever in their
+various trades, and therefore prospered and grew powerful; but they
+were not at all disposed to obey any rulers or magistrates. As early
+as A.D. 415, they had become much less strict in their observance of
+the forms and ceremonies enjoined by their religion; and instead of
+attending the services of the synagogue on Saturday, their Sabbath,
+they fell into a habit of going to witness the public amusements which
+took place on that day. On these occasions, there were frequent
+quarrels between the Jews and the Christians, and blood was often
+shed. Cyril, Bishop of Alexandria, who had an extreme hatred of the
+Jews, threatened them with the severest punishments; but as the
+governor of the city was their friend, they paid no attention to the
+bishop, and even laid a plot, and attacked the Christians during the
+night, killing many of them. Cyril, without waiting for a legal
+sentence against these murderers, encouraged the Christians to attack
+and destroy the synagogues. After doing this, the people entered the
+houses of all Jews, whether innocent or guilty, and robbed them of
+their goods, which were given up for the use of the Christian Church.
+The Jews were thus forced to quit the city, and Alexandria lost a
+useful and rich colony. The governor Orestes was much displeased at
+the Jews having been driven out of the city; and fresh disturbances
+arose in consequence, between him and Cyril.
+
+Towards the middle of the fifth century, a man appeared in the island
+of Candia, pretending that he was a second Moses. There were a great
+many rich Jews in the island, and this impostor persuaded them that he
+was sent by the Almighty to deliver His people from worse than
+Egyptian bondage; and that the sea would be divided before them, to
+give them a safe passage to their own land. This man passed through
+every town and village in Candia, and persuaded the Jews to meet him
+at a particular spot on the sea-shore, on a certain day which he
+named. Multitudes did so, taking with them as much of their wealth as
+they could carry. The impostor then led the assembled multitude to the
+top of a rock, and ordered them to throw themselves into the sea. Men,
+women, and children, with a faith worthy of a better cause, at once
+jumped into the sea, where most of them were, of course, drowned: some
+were rescued from their fate by Christian fishermen. The survivors,
+convinced too late of the falsehood of their pretended deliverer, now
+attempted to seize him, but he managed to escape. Many of the Jews,
+ashamed of having believed in such an impostor, are said to have
+become Christians. What the object of this man was it is hard to see:
+it certainly does not seem that he was any friend to the Jews, whom he
+misled to their destruction.
+
+During the fifth century, the Jewish work, called "The Talmud of
+Babylon," was probably compiled: like "The Talmud of Jerusalem," it
+contained the Misna of Judah, with other remarks and explanations. It
+is supposed that another work, called "The Masora," was also written
+at this time. The Masora fixed the true reading of the Hebrew words,
+and numbered the chapters and verses, and even the words and letters,
+of the Old Testament Scriptures. The object was, to prevent the Hebrew
+Scriptures from being in any way altered, and so corrupted; and
+therefore the Jews called the Masora "the hedge of the Law."
+
+Towards the close of the fifth century, a tribe of Goths, called
+Heruli, led by their king Odoacer, put an end to the Western Empire,
+A.D. 476. Romulus Augustulus, the Emperor, was deposed; but his life
+was spared, and a pension was granted him by Odoacer, who established
+a kingdom of his own in Italy. He protected the Jews, who had
+establishments for trade and commerce at Rome, Naples, Milan, and
+Genoa: laws were made to defend them from the attacks of the
+Christians; but, nevertheless, they were often robbed and ill-used by
+the populace.
+
+A few years later, A.D. 493, the kingdom of the Heruli was overthrown
+by the Ostrogoths; but this change in the masters of the country does
+not appear to have made any difference in the treatment of the Jews.
+
+During the sixth century, the Jews in Persia were cruelly persecuted
+by the kings, who wanted to force them to follow the idolatrous
+religion of the country. Nor were the Jews on the western side of the
+Euphrates better off, for the Emperor Justinian, who began to reign at
+Constantinople A.D. 527, oppressed them most severely; and by degrees
+deprived them of all the privileges they had enjoyed. He took upon
+himself to settle all matters connected with religion: he would not
+allow the Jews to keep the Passover at the time they wished; nor to
+educate their children in their own faith; and he forbade the
+magistrates to receive evidence against a Christian from any Jew.
+Justinian also forbade the Jews of Carthage to worship God in their
+own way; and commanded that their synagogues should be turned into
+places of worship for the Christians. All these harsh measures
+inclined the Jews to revolt, and a man called Julian, taking advantage
+of this disposition, pretended to be the Messiah, whose coming the
+Jews still expected. Many of these unhappy people joined Julian in
+Palestine, confidently hoping for deliverance from their bondage: he
+immediately led them to attack the Christians, who, not being
+prepared, were defeated with great slaughter.
+
+But the triumph of the Jews was of short duration, for Justinian sent
+troops, which routed the rebels entirely; Julian was taken prisoner,
+and immediately put to death.
+
+Some years afterwards, the Jews of Caesarea rebelled against the
+government of Justinian, and notwithstanding the hatred which existed
+between them and the Samaritans, the two people joined together to
+fight against the Christians: the governor of Caesarea, and great
+numbers of the Christians, were massacred; and many of their churches
+were destroyed.
+
+This rebellion was quickly put down by the troops of Justinian; many,
+who had taken part in it, were beheaded, and the rich were deprived of
+all their property.
+
+When Belisarius, the famous general of Justinian, besieged the city of
+Naples, the Jews defended it most obstinately; and the length of the
+siege caused the death of very many of the assailants. Belisarius at
+length took the city: he tried to protect the Jews from the fury of
+his own soldiers, but his efforts were unsuccessful, and men, women,
+and children were murdered. The Jews were now so terrified, that they
+kept quiet for the remainder of the sixth century.
+
+The seventh century was a time of great suffering for the Jews in
+general. Those of Antioch brought their first miseries upon
+themselves, by attacking the Christians A.D. 602: the Christians
+defended themselves bravely, but were overpowered: many were burnt in
+their houses; others, with their bishop, were treated with every
+insult, and then put to death. This rebellion was at last crushed, and
+the Jews were most severely punished for their cruelty.
+
+Cyprus gives us a pleasanter picture: in spite of Adrian's edict
+of banishment, the Jews had again become numerous and powerful in
+that island; and Leontius, the Christian bishop, fearing such an
+insurrection as had taken place at Antioch, treated the Jews kindly,
+and tried by gentle means to convert them. We are told that, under his
+wise management, numbers really did become Christians.
+
+In Rome, too, the bishops or pontiffs, who, under the title of Pope,
+began to have great power and authority over all Christians, would not
+allow the Jews to be persecuted.
+
+But Heraclius, the Greek Emperor, hated the Hebrew race; and, not
+satisfied with persecuting them himself, stirred up other sovereigns
+to do the same. The Greek Empire, of which Heraclius was now Emperor,
+was that division of the Roman Empire which has been called hitherto
+the Eastern Empire, having Constantinople for its capital. There was
+now no _Roman_ Empire; many of the countries that had formerly been
+parts of it had become separate kingdoms, under monarchs of their own.
+The two principal kingdoms were Spain, and Gaul, which we call
+France. Neither Spain nor Gaul was, however, one kingdom, but each was
+divided amongst several kings or rulers.
+
+
+
+
+Chapter V.--RISE OF MAHOMETANISM.
+
+
+The Jews settled in Spain had become rich by trading, and were very
+flourishing, until Heraclius, who had been at war with that country,
+made peace, on condition that all the Jews who would not consent to be
+baptized, should be destroyed or driven out of Spain. Many to save
+their lives and property submitted to the outward rite of baptism;
+others, more conscientious, stood firm, and were cruelly tortured.
+Some escaped into Gaul, but met with cruel treatment there: and during
+the remainder of the seventh century, the unhappy Jews, both in Spain
+and Gaul, were oppressed and ill-used by Christian kings, priests, and
+people.
+
+The most remarkable event in the seventh century was, the rise of
+the Mahometan religion; so called from its founder, a man named
+Mahomet--an Arabian, the son of a prince of one of the chief wandering
+tribes who inhabited the country. The religion of these Arabians was a
+mixture of the superstitious belief of neighbouring people; they also
+believed themselves to be descended from the patriarch Abraham, and
+observed circumcision, with other rites and ceremonies belonging to
+the Jewish religion. They believed in one Supreme Being; and also in
+three goddesses of equal power and wisdom, to be worshipped as well:
+they likewise worshipped idols.
+
+At Mecca, the capital of Arabia, there was a small temple, called the
+C[=a][=a]bba, in which there was a stone, said to have fallen _white_
+from heaven, in the time when man was innocent, and to have gradually
+lost its pure colour as man became sinful; it was now quite black.
+This stone was held in such veneration, that people from all parts of
+Arabia came to the C[=a][=a]bba, to worship, bringing gifts; and thus
+Mecca grew to be a rich and flourishing city.
+
+Mahomet was left an orphan when he was quite young, and in order to
+provide for him, his relations placed him in the service of a woman,
+who was in the habit of going backwards and forwards to Syria,
+trading; that is, selling the spices and other things which grew in
+Arabia, to the Syrians; and bringing back such things as she could
+sell to her countrymen. Mahomet now accompanied her on her journeys;
+looking after the camels, and doing any other services required.
+Syria was at this time a Roman province. Mahomet, being a clever,
+intelligent lad, of an observing turn of mind, soon saw how much
+difference there was between the laws, manners, and customs of the
+polished Syrians, and those of his own uncivilized countrymen; and he
+greatly regretted not being able to read or write. The mixture of Jews
+and Christians which he found in Syria, turned his thoughts towards
+religious matters, and made him think that it would be a good thing to
+work a reformation in the corrupt and idolatrous religion of his own
+country. His ambition made him wish to distinguish himself as the
+founder of a new religion; but his poverty and dependent position
+seemed to render this impossible.
+
+In the course of time, however, Mahomet made himself so useful to his
+mistress Cadigha, and gained such favour with her, that she married
+him, and thus gave him the riches and consideration necessary for
+carrying out his schemes. His first step was to remedy the defects of
+his education; the next to gain favour with the people: he gave much
+in charity; led a solitary life; and occasionally retired into the
+desert, where he pretended to receive instructions from the angel
+Gabriel. His wife assisted him by every means in her power; and in a
+short time the whole city of Mecca talked of nothing but Mahomet, who
+then began to lecture publicly. He taught that mankind should
+acknowledge one God (without division of persons, as in Christianity);
+he declared that the love of this Being was equal to His power, and
+that all His laws tended to make His creatures happy. Mahomet also
+taught, that as mankind sinned, God had from time to time sent
+prophets upon earth to reprove them, and bring them back to His
+service; and that the chief of these prophets were, Abraham, Moses,
+Jesus Christ, and Mahomet; the last being the greatest of all "There
+is one God, and Mahomet is His Prophet," was their confession of
+faith. Prayers were to be offered to God seven times a day; and the
+pilgrimages to Mecca, as well as circumcision and ablutions, were
+recommended as outward signs of belief, in the doctrines of what
+Mahomet declared to be a new Revelation, delivered to him by the angel
+Gabriel. The book, in which all the doctrines and precepts taught by
+Mahomet were recorded, is called "The Koran." The Koran contains many
+precepts worthy of Christianity; and many doctrines in which there is
+much truth, mixed, however, with a great deal of falsehood and error,
+whilst the indulgence of man's evil passions is allowed. Such a
+religion accorded well with the disposition of the Arabians; the
+disciples of Mahomet increased greatly, and amongst them were the
+richest and most respectable citizens of Mecca.
+
+Very shortly, Mahomet began to spread his religion by conquest; and in
+a few years he had subdued to his empire and religion, all Arabia;
+thus establishing the "Saracen Empire," which afterwards extended
+itself over much of Asia, Africa, and even Europe.
+
+The Arabian followers of Mahomet took the name of "Saracens," to
+induce a belief that they were descended from Abraham and his wife
+Sara; whereas they were the descendants of Ishmael, the son of Abraham
+and the bond-maid Hagar.
+
+After the destruction of Jerusalem, many of the Jews settled in
+Arabia; and by the beginning of the seventh century, they possessed
+several towns and fortifications, and had armies commanded by
+princes of their own. Their number and influence made Mahomet wish
+for their help in his undertaking, and he treated them at first with
+great attention: he had adopted many of their opinions and customs,
+and he ordered his followers to turn towards Jerusalem when they
+prayed. He thus succeeded in gaining favour with the Children of
+Israel, who seeing what wonderful victories he gained, and misled by
+their own obstinate ideas as to the character of the promised
+Messiah, began actually to think that in this conqueror, they beheld
+the long-expected Messiah. Many of the Jews, therefore, embraced the
+Mahometan religion, which all, who were conquered by Mahomet, were
+forced to adopt. The Jews were soon afterwards offended by his
+eating the flesh of camels, a meat forbidden by the Mosaical Law;
+and they had speedily other reasons for changing their opinions
+concerning the pretended prophet; they then became his determined
+enemies. Mahomet returned their hatred; and in the Koran, to which
+he was continually adding chapters, as supposed to be delivered to
+him from time to time by the angel Gabriel, he reproaches the Jews
+with betraying and murdering the prophets sent by God, amongst whom
+he numbers Jesus Christ. He also declares, that for these things,
+and for breaking the laws of God and neglecting the Sabbaths, and
+above all for having refused to acknowledge his authority to
+establish a new Revelation, the Jews were justly accursed of God.
+Not contented with such declarations, the impostor cruelly
+persecuted the unhappy Jews; their property was taken from them,
+many were driven into exile, and thousands were slaughtered. But in
+spite of all sufferings, the Jews remained faithful to their
+religion.
+
+After the death of Mahomet, A.D. 632, the miserable remnant of the
+once flourishing people of Israel was forced to remove into Syria; as
+the impostor's dying command was, that none but followers of what he
+called "the true religion," should be allowed to dwell in his native
+land of Arabia.
+
+One of the Caliphs, or princes, who succeeded to the power of
+Mahomet, carried on war to force all nations to become Mahometans
+or Mussulmans: he subdued Mesopotamia, Persia, and Syria: the
+Jews rejoiced in the downfall of Persia, where they had met with
+persecution. At the head of an army of Saracens, this Caliph
+(Abubeker) attacked Jerusalem: the Christians gallantly defended it
+for four months, and were then obliged to surrender the city to the
+Saracens; who built a mosque, or Mussulman place of worship, on the
+very spot where the magnificent temple of Solomon had formerly
+stood.
+
+The first Caliphs allowed the Jews the free exercise of their own
+religion, and even permitted the Princes of the Captivity to exercise
+considerable authority. During the eighth and ninth centuries the Jews
+had their share in the troubles and calamities caused by civil wars
+among the Caliphs. Besides this, their treatment varied much under the
+rule of the different Saracen princes, who succeeded each other more
+or less quickly: by some they were allowed to live in peace, and
+worship God in their own way; by others they were persecuted. One of
+the Caliphs forbade their riding on horses, and only permitted them to
+have mules, and make use of iron stirrups: the Jews were also deprived
+of every office or employment in the State, and they were obliged to
+wear a cord round the waist, to point them out to the ridicule and
+abuse of the people.
+
+In Christian countries, during the seventh and eighth centuries, we
+find the Jews exposed to equal, and even greater persecutions. The
+members of the Christian Church were at this time divided into two
+great parties, one of which objected to having any images of saints
+in the churches: the Jews, being accused of encouraging these
+disputes, were commanded by the Greek Emperor to give up their
+religion, on pain of the severest punishment. To save their lives,
+many of the Hebrews were baptized, but without any intention of
+really becoming Christians. This being suspected, afforded an
+excuse for still further persecutions of these unhappy people; but
+subsequent Emperors showed them favour, and allowed them to practise
+all the rites and ceremonies of their religion.
+
+
+
+
+Chapter VI.--TENTH AND ELEVENTH CENTURIES.
+
+
+The Jews in Spain brought trouble upon themselves by listening to
+one of their own countrymen, who declared himself to be the expected
+Messiah, and persuaded the multitude to follow him to Palestine,
+where he promised to establish his kingdom. Many perished on this
+expedition; and those who did return to Spain had cause to repent
+bitterly of their foolish credulity, for during their absence the
+Government had seized upon all their lands and property.
+
+When Gaul was taken from the Romans by the barbarians, various tribes
+of Germans, calling themselves Franks, established their empire in the
+country. Charles the Great, or "Charlemagne," as he is always called,
+became sovereign of the Empire of the Franks (or France, as we may now
+term it), A.D. 772. The Saracens at this time were very troublesome in
+making frequent attacks upon the country; and the Jews were suspected
+of encouraging and aiding the Infidels, out of hatred to the
+Christians. Charlemagne, after defeating the Saracens at Toulouse, in
+the south of France, determined utterly to destroy the Jews, who were
+accused of causing all this bloodshed. He was, however, persuaded only
+to put to death some of those supposed to be the most guilty. The
+others were condemned to pay an annual fine; and were, moreover,
+obliged to assemble three times a year, at the gate of some Christian
+church appointed by the bishop, to receive a box on the ear! which we
+may well believe to have been no slight blow.
+
+At other times, the Jews were treated with gentleness and moderation.
+Louis le Debonnaire became king on the death of his father,
+Charlemagne, early in the ninth century, A.D. 814. His favourite
+physician was a Jew; and for his sake Louis granted great privileges
+to the Jews. These marks of favour made them haughty and insolent;
+but when the bishops complained of their behaviour, the king would
+not listen to any proposition for their punishment. The favour and
+protection thus granted by the monarch, produced a great effect among
+his subjects; and those about the Court declared openly, that the
+descendants of Abraham ought to be treated with the greatest respect.
+Some even went so far as to observe the Jewish Sabbaths, and to
+attend the synagogues; preferring to hear the discourses of the
+learned rabbis, rather than the sermons of the Christian priests and
+monks, who were at this time extremely ignorant. During the reign of
+the next king, Charles the Bold, the Jews met with little favour; and
+in some places they were constantly insulted with impunity by the
+populace. In one part of Languedoc, it was the custom to pelt the
+Jews with stones, from Palm Sunday--that is, the Sunday before Good
+Friday--until the Tuesday after Easter Day.
+
+During the tenth century, when there was much ignorance in all
+Christian countries, the Saracens were great promoters of learning;
+and under their protection the Jews were also able to apply themselves
+to study, and many famous men appeared amongst them at this time; but,
+unhappily, disputes between themselves soon brought them into fresh
+difficulties.
+
+We now come to the eleventh century, during which, if not before,
+colonies of Jews settled in England; for when William, Duke of
+Normandy, conquered the country, A.D. 1066, a considerable number of
+them were already established in the kingdom. William also brought
+with him, from Rouen, another colony of Jews, and gave them places to
+live in, from whence they could carry on trade with other nations. In
+return, they were to pay the king certain sums of money.
+
+The Jews also appear to have been in favour with William Rufus, who
+encouraged disputes between the learned rabbis and the Christian
+bishops, declaring that he himself was quite ready to follow the
+religion of whichever party had the best of the argument or dispute.
+The Jews, always an industrious and money-making people, are said to
+have become so rich and powerful in England during William the
+Second's reign, that they not only held public meetings for the
+purpose of converting the upper and more learned classes, but also
+endeavoured by bribes to induce the poor and ignorant to renounce
+Christianity, and enrol themselves amongst the Jews.
+
+What has been said of the condition of the Jews in England, applies
+also to all other European countries, where the Jews were richer, more
+fond of learning, and more polished--that is, more civil and gentle in
+their manners--than any other people. They were the only bankers; all
+trade with foreign nations was carried on by them alone; and even the
+gold and silver ornaments and vessels used in Christian churches, were
+mostly made by these determined enemies of Christianity.
+
+During the eleventh century, of which we have been speaking, the Jews
+in Egypt were for a short time persecuted by a Saracen prince, who
+wished to establish a new religion in the place of Mahometanism, or
+Islamism, as the religion established by Mahomet was called. As
+neither Jews nor Christians would assist him, he persecuted both;
+obliging the former to wear some outward mark to distinguish them, and
+point them out as objects for hatred and insult. He commanded their
+synagogues to be closed, and tried to force them to follow the new
+religion, of which he wanted to be the head. After a time, however, he
+allowed them to return to the practice of their own rites and
+ceremonies. Towards the middle of the eleventh century, an Eastern
+Caliph determined to get rid of the Jews altogether. He shut up their
+academies or schools; banished the teachers; and killed the Prince of
+the Captivity, with all his family. This cruel persecution drove many
+of the Jews into the deserts of Arabia; but most of them took refuge
+in the western countries; and by the end of the eleventh century, they
+had become numerous and powerful in different towns of Germany. Some
+of the Jews, driven out of the East, passed through Africa into Spain,
+and there joined their brethren, who, having helped the Saracens to
+conquer Spain, were now greatly favoured by the Caliphs, and were a
+wealthy and flourishing people. Hatred of the Christians was a bond of
+union between the Jews and the Mahometans; but when one of the rabbis
+tried to convert the Saracens of Grenada to the Jewish religion, the
+king was so enraged, that he caused the rabbi to be seized and put to
+death at once. This was followed by a terrible persecution of the
+Hebrew race.
+
+The Jews, however, suffered still greater miseries in those parts of
+Spain which were under the rule of Christian princes. One of these,
+called Ferdinand, having declared war against the Saracens, resolved,
+in the first place, to destroy all the Jews in his dominions,
+expecting by such an act of cruelty to obtain the favour and blessing
+of God! but the clergy of his kingdom objected to the execution of
+such a scheme; and the Pope himself wrote, and blamed Ferdinand for
+such unchristianlike zeal, so that the design was given up.
+
+Alphonso, the successor of Ferdinand, found himself in such
+difficulties, owing to the increasing power of the Saracens, that he
+showed favour to the Jews, in order to get them to help him with men
+and money in his wars against the Infidels. He even allowed them to
+act as judges over Christians; but the Pope did not at all approve of
+this, and reproached the king for having, as he expressed it, "put the
+synagogue of Satan above the Church of Christ." Alphonso, however, did
+not take away the indulgences, which he had granted only to further
+his own interest.
+
+The close of this eleventh century was remarkable for the first of the
+Crusades, or wars undertaken by Christian nations, in order to take
+Palestine, or the Holy Land, out of the hands of the Saracens. In many
+parts of Spain, great numbers of Jews were massacred by those about to
+join the Crusade, under the mistaken idea that they should bring the
+blessing of God upon their intended expedition, by destroying the
+descendants of those who had crucified the Saviour of mankind. In
+Germany, the Crusaders, who marched through the country, murdered all
+the Jews who refused to become Christians. An immense number thus
+perished, many of whom were burnt in their houses; for the unhappy
+Jews barricaded their dwellings, and then threw their families, their
+property, and themselves into the flames, thus disappointing the
+avarice of their enemies, who coveted their riches. Even mothers, on
+the approach of the merciless Crusaders, killed their children with
+their own hands, telling them it was far better for them to go at once
+into Abraham's bosom, than to fall into the hands of the Christians.
+Some of the Jews, less brave and conscientious than their brethren,
+saved their lives by pretending to adopt the Christian religion, which
+they must naturally have hated more than ever, since those who
+professed to be guided by its precepts, had acted with a degree of
+cruelty and inhumanity, worthy only of the most ignorant savages. The
+same dreadful scenes took place in Palestine, for when the Crusaders
+arrived in that country, they, actuated by very mistaken notions of
+the spirit of Christianity, inhumanly murdered all the Jews they could
+lay hands upon; and men, women, and children alike perished by
+hundreds.
+
+During this dreadful time, it is pleasant to know that some of the
+Christian bishops and clergy did try to protect the Jews; and they
+received into their houses such fugitives as could manage to escape
+from the fury of their enemies.
+
+Thus ended the eleventh century.
+
+
+
+
+Chapter VII.--TWELFTH CENTURY.
+
+
+Our history has now brought us to the twelfth century; that is, to the
+space of 100 years, from A.D. 1100 to A.D. 1200. The twelfth century
+began as the eleventh had ended; for the Crusaders continued to
+persecute the Jews in Germany and other countries, as well as in
+Palestine.
+
+The cry of the Christians was, "Let us destroy the descendants of
+those who crucified Jesus Christ, so that the name of Israel be no
+more remembered"--a cry as much at variance with prophecy, as with the
+spirit of Christianity; for the Holy Scriptures had plainly declared,
+that the once chosen people of God, though scattered throughout all
+lands, and severely punished for their unbelief, should _never be
+destroyed_.
+
+Among the Christian bishops who interfered in favour of the Jews, was
+one called St. Bernard, who thought that it was the duty of Christians
+to _convert_ rather than destroy them; and that kindness was more
+likely to do this than persecution. St. Bernard brought Innocent the
+Second, who was then Pope, to agree with him, and to befriend the
+Hebrew race.
+
+On one occasion, when this Pope entered with much pomp and show into
+Paris, the Jews, approaching him with great respect, gave him a
+volume, or roll, containing the Law. The Pope received it, and said,
+"I reverence the Law given by God to Moses, but I condemn your
+explanation of it, because you still expect the Coming of the promised
+Messiah, instead of believing, as the Catholic Church does, that Jesus
+Christ was indeed the Messiah our Saviour; and that He now liveth and
+reigneth in Heaven, with God the Father, and God the Holy Ghost."
+
+The next Pope was also favourable to the Jews, and forbade the people
+to insult them on any occasion whatever. Under such circumstances, the
+Jews became a rich and flourishing people in Rome, and in all the
+other cities of Italy.
+
+Towards the close of the twelfth century, a Jewish rabbi, named
+Joseph, was prime minister to a Christian king of Spain, and had a
+coach of state, and guards to attend upon him; but having cause to be
+displeased with the wicked conduct of one of his countrymen, this man,
+whose name was Gonzales, contrived by his falsehoods to set the king
+against Joseph, who was in consequence turned out of his office in
+disgrace. Gonzales, who, though a Jew himself, was no friend to his
+brethren, now, under pretence of enriching the king, persuaded him to
+allow him to do as he pleased with eight of the principal Jews. The
+king consented; Gonzales caused these eight men to be put to death,
+and seized all their property. He then asked the king to give up to
+him twenty more; but the monarch refused, thinking it more honourable
+to demand some of their riches for his own use, than to deprive them
+of life as well as property: the unhappy Jews gladly consented to give
+the king large sums of money, in order to preserve their lives.
+Shortly afterwards, Gonzales, having displeased the king, was shut up
+in prison, and then the Jews again enjoyed that peace and quiet so
+favourable to the pursuit of learning, of which they were very fond.
+Among the learned men who distinguished themselves at this time, the
+chief was Moses Maimonides, or the son of Maimon. This man claimed to
+be descended from king David: his knowledge and learning were so
+wonderfully great, and so far superior to that of any other rabbi,
+that his countrymen called him "The Eagle of Doctors," (the eagle
+being the king of his kind,) and declared, that no one before had ever
+come so near in wisdom to their great founder and lawgiver, whose name
+he bore.
+
+But the very wisdom and learning for which they praised him, soon
+raised the jealousy of the Jews against Maimonides; and this feeling
+was increased by his showing very little respect for the Talmud, and
+by his teaching some extraordinary doctrines, learnt from a Mahometan
+of Arabia, under whom he had studied. Thus Maimonides offended a great
+part of the Jewish people; and at Montpelier, a town in the South of
+France, the chief of the synagogue persuaded certain learned men to
+preach against Maimonides, and defend the Talmud: he also caused the
+works of Maimonides to be burnt, and excommunicated all who should
+dare to read them.
+
+The learned men amongst the Jews were now divided into two parties:
+one _for_ and one _against_ Maimonides; and disputes were in
+consequence carried on for many years. At this time, learning was not
+entirely confined to _men_ amongst the Hebrew race; for several
+learned Jewish _women_ made themselves remarkable in the twelfth
+century. One of these women was so skilful in explaining the Law and
+the Talmud, that many went to hear her lectures upon these subjects:
+she spake to the people from behind a latticed window, so that, whilst
+her voice was heard, she herself could not be seen by those outside.
+
+From Jewish historians we learn, that during this twelfth century many
+of their nation were raised, at different times, to high offices in
+the courts of princes; and that others became celebrated as generals.
+Several learned Jews also renounced their religion and became
+Christians, and then wrote books in favour of Christianity. One of
+these Jews turned Mahometan, and wrote a book, accusing his Jewish
+brethren of having altered the Law given to Moses by God. This greatly
+pleased the followers of Mahomet, who forbade any person to quote or
+translate any part of the Pentateuch, as used by either Jews or
+Christians.
+
+In France, towards the end of this century, the Jews suffered greatly
+under Philip Augustus, or Philip the Second, who began to reign A.D.
+1180. Some Jews were accused of having murdered a Christian youth;
+king Philip eagerly seized upon such an excuse, and, under pretence of
+piety and zeal for the glory of God, banished all the Hebrew race from
+his dominions; allowing them only to keep the money for which they
+could sell their furniture, the king taking for his own use all the
+rest of their property. It is even said that these poor creatures were
+robbed of what money they had been allowed to keep, and reduced to
+such a state of want and misery, that many died in consequence. The
+industry and skill of the Jews, however, made their loss felt in every
+country from which they were expelled; and no doubt that was the case
+now, for shortly afterwards Philip recalled them, excusing himself to
+such of his subjects as disapproved of the measure, by saying, that he
+allowed the Jews to return in order to get from them money to pay the
+expenses of the Crusades.
+
+So wickedly were the Jews treated at this time, that if one became a
+Christian, all his property was taken from him--a measure not likely
+to encourage conversions.
+
+Something must now be said of the treatment of the Jews in England
+during the twelfth century. Henry the Second, who began to reign A.D.
+1154, has been blamed by monkish writers for allowing them to live in
+peace; but the scene was soon changed.
+
+The great wealth of the Jews caused them often to be applied to by
+those who wished to borrow money; but they were hated by all
+Christians, and grievously oppressed and ill-treated in most Christian
+countries. When Richard the First succeeded his father, A.D. 1189, the
+Jews hoped, by giving him large sums of money, to secure his favour
+and protection; and great numbers of them came up to London from the
+most distant parts of England, just before the king's coronation. The
+common people in those days were very ignorant and superstitious, and
+fancied that the Jews were magicians or conjurors, who could bewitch
+the king, and so do him harm; and Richard, therefore, forbade any Jew
+to be present in Westminster Abbey at his coronation.
+
+Some of them, however, hoping to forward their own interests, ventured
+into the abbey, loaded with valuable presents for the monarch; but as
+they knelt before him, the king spurned them with his foot, and the
+courtiers followed his example. A great outcry was immediately raised
+outside the abbey; and at the same time a report was spread, that
+Richard had given an order for the general massacre of the Jews. An
+order so agreeable to the people, who hated the race of Israel, was
+instantly acted upon; and under this false impression, hundreds of
+Jews perished miserably: houses were broken open, and all the
+inhabitants murdered; or if they resisted the entrance of their foes,
+their houses were set on fire. Many of these wretched Jews put their
+own wives and children to death, to prevent their falling into the
+merciless hands of the Christians. The day after the coronation, a
+proclamation was published to stop these shocking acts; but the fury
+of the people was not so easily checked, and the persecution continued
+in some degree for several months. Nor was it confined to London, for
+in other parts of England similar outrages were committed upon the
+unfortunate Jews.
+
+When Richard the First went to Palestine to take part in the Third
+Crusade, the Jews suffered a still worse persecution; for although
+they had furnished the king with large sums of money for the expenses
+of this war, their enemies were not satisfied.
+
+It has been said, that in those times the Jews best understood how to
+get rich by trade; one way in which they made money was, by lending it
+at high interest. If, for instance, any person wanted a large sum of
+money at once, in order to buy an estate, or carry out any great
+object, he would borrow it of the Jews; engaging, in return, to pay a
+certain sum every year, or every month, as _interest_ on the money
+lent, until he could repay the whole sum.
+
+The Jews who lent money asked very high interest for it; and were
+often guilty of great injustice and harshness to those who had
+borrowed it: all this added considerably to the hatred felt towards
+the Hebrew race on account of their religion.
+
+
+
+
+Chapter VIII.--IMPOSTORS IN THE TWELFTH CENTURY.
+
+
+When Richard the First was making preparations for the Holy War, (as
+the Crusade was called,) his Christian subjects felt very angry that
+they, who looked upon themselves as the favourites of Heaven, should
+be obliged to deprive their families even of needful things, in order
+to fit themselves or others out to join in this war, whilst the
+enemies of Christ were left in peaceable enjoyment of their riches;
+and they persuaded themselves that it would be a meritorious act,
+acceptable to God, to destroy all the descendants of those who had
+crucified the Saviour, and then take their wealth to pay the expenses
+of the Crusade. Before his departure for the Holy Land, the King gave
+an order that the Jews were not to be disturbed in any way; but no
+sooner had he left England, than the fury of the people broke out
+afresh, and very many of the unhappy Israelites were destroyed in
+different places, and their property seized; whilst the magistrates,
+whose duty it was to keep order and protect _all_ the king's subjects,
+made little or no attempt to stop these acts of cruelty and violence.
+
+At York, the most dreadful scenes took place. The Jews of that city
+were great money-lenders, or _usurers_, as they were called in
+reproach; and as they lived in a sumptuous manner, indulging
+themselves in every luxury, the people envied them for their riches,
+and hated them more and more; and hearing what had been done in other
+parts of England, they prepared to attack their victims. Upon this,
+the chief persons among the Israelites prevailed upon the governor of
+York to allow their countrymen to take refuge in the castle, as its
+walls were strong enough to protect those within them. Very soon,
+however, the Jews, seeing that the governor frequently went out of the
+castle into the city, suspected that he was plotting with their
+enemies for their destruction; and therefore, one day, when he had
+gone out as usual, they shut the gates, and refused to let him in
+again. The governor, very indignant, complained to the sheriff and to
+the heads of the Christian party, who, as they were the chief debtors
+to the Jews, were most anxious to destroy them. The sheriff
+immediately ordered the governor to attack the castle; but he soon
+repented of having given such a hasty order, and many of the principal
+citizens refused to join in its execution. It was, however, too late
+to check the populace, who were bent upon murder and robbery. The
+attack was made, the assailants encouraging each other by the cry,
+"Destroy the enemies of Jesus." The Jews offered to give large sums of
+money, on condition that their lives should be spared; but this offer
+was refused. When they saw that they could defend themselves no
+longer, one of their most esteemed rabbis proposed that they should
+kill themselves, saying, that it was better to die courageously for
+the Law than to fall into the hands of the Christians. Accordingly,
+these poor creatures killed their wives and children, set fire to the
+castle, and then slew themselves. In this way 500 perished. A few, who
+gave themselves up in hopes of meeting with mercy, were murdered, and
+all the houses belonging to the Jews were plundered.
+
+Richard was very angry when he heard of such disobedience to his
+orders, and ordered the Bishop of Ely, as Chief Justice of England, to
+punish the guilty most severely. The chief offenders, however, had
+left York before the bishop entered that city; and he contented
+himself with depriving the sheriff and governor of their offices, and
+laying a fine upon some of the richest citizens.
+
+Although so much has been said about the Jews in the twelfth century,
+there is still something more to be added, because during this period
+there were more impostors pretending to be the Messiah, than during
+any other similar period of time. The first of these impostors
+appeared in France A.D. 1137, and committed so many crimes, that the
+Government caused several synagogues to be destroyed, and at length
+the man himself was put to death, with a large number of his
+followers. The next year a false Messiah appeared in Persia, and
+collected a formidable army. The king of the country bribed him with a
+large sum of money to disband his followers, and then treacherously
+caused him to be beheaded, forcing the Jews to return to him the
+money, which he had given as a bribe to the unfortunate man.
+
+Spain had also her impostor, who appeared in A.D. 1157, and was
+supported by one of the most learned rabbis of Cordova, who had just
+written a book to prove that the Messiah must shortly come--a work
+which had probably put it into the head of this man to assume the
+character. The greater part of the educated and sensible Jews looked
+upon this impostor as a madman; but the people in general believed in
+him, and suffered severely for their folly.
+
+Ten years afterwards, a person appeared in the kingdom of Fez, in
+Africa, and declared that in the course of a year the promised Messiah
+would come. The conduct of this impostor greatly displeased the
+Mahometans, to whom the kingdom belonged, and brought persecution upon
+all the Jews scattered throughout the country.
+
+In the same year in which a false Messiah appeared in Fez, another Jew
+of Arabia took the title of Messiah. He pretended to work miracles,
+and gained many followers. He was at length seized, and taken before
+the ruler of the country, who asked him, what had led him to try and
+impose upon his countrymen? He boldly answered, that he had not done
+so, for that he was indeed a prophet sent by God. Being then asked
+what miracle he could work to prove that he was really sent by God, he
+said, "Cut off my head, and I will come back again to life." The king
+took him at his word, and ordered him to be beheaded, promising to
+believe in him if he came to life again. His followers actually
+continued for some time to expect his re-appearance; but at last they
+were obliged to give up all hope: they were heavily fined, as a
+punishment for listening to this impostor.
+
+We have now spoken of eight pretended Messiahs; but there is still one
+more, the most famous of them all: this was a Jew, named David Alroi,
+or El David, who, with about 1,000 of his countrymen, dwelt in a city
+subject to the King of Persia, to whom they paid tribute. In 1199 El
+David took the title of Messiah; and, being a learned and clever man,
+he deceived the multitude by his pretended miracles, and persuaded
+them to take up arms in his cause. The King of Persia, alarmed by the
+success of the rebels, commanded El David to go to Court, promising
+to acknowledge him as the Messiah, if he would give some miraculous
+proof of being so. Contrary to all expectation, the impostor appeared
+before the king, persisting in his claim to be the true Messiah. He
+was then put into prison, in order to see whether he could work a
+miracle to set himself free. Somehow or other, he did manage to
+escape, and those who were sent in search of him were unable to find
+him; but, through the treachery of his son-in-law, who took a large
+bribe to betray him, he was given up to the king, and put to death,
+with a great number of those who had been deceived by him.
+
+Thus remarkably was fulfilled our Saviour's prophecy, that "false
+Christs and false prophets should arise and deceive many." It may seem
+strange to us that the Jews, after refusing to acknowledge Jesus
+Christ, Who had given so many proofs of His Divine power, should
+afterwards have been so ready to follow any impostor who chose to
+style himself the Messiah, without being able to do one single thing
+to support such a claim.
+
+The reason of this appears to be, that the Jews, in spite of all
+prophecy, still set their minds upon a Messiah, who could at once
+establish a kingdom upon earth; and they were, in consequence, always
+ready to take up arms, hoping that the time for establishing such a
+kingdom was now come.
+
+Jesus, by His conduct, put an end to all hopes of the kind in Him; and
+therefore He was despised and rejected. The impostors who took His
+name promised to deliver the Jews from all their enemies, and restore
+them to their country; and therefore they were believed and followed.
+
+The cruel treatment experienced by the Jews in England during the
+reign of Richard the First, led many of those who still possessed any
+property, to leave the country; so that when John became king, A.D.
+1199, the absence of so many rich people and the falling off of trade
+were much felt in the kingdom; and, in the early part of the
+thirteenth century, the king used every means in his power to bring
+them back. He solemnly promised, that if they would give him a large
+sum of money, they should enjoy all their former privileges: he
+allowed them to possess lands, build synagogues, and even choose a
+High Priest. Great numbers of Jews then returned to England, where
+they were soon more cruelly plundered than they had been before. It
+was the old story; they were odious to the people on account of their
+religion, and still more so, perhaps, for the enormous usury which
+they exacted for money lent. Thus there was a continual cry for their
+banishment, or rather for their destruction; but the king found it
+more for his own interest to keep them in the country, where he could
+upon all occasions make them purchase his protection by paying a heavy
+fine; and the Jews, seeing that so long as they gave money to the king
+they might exact what interest they pleased for money lent to his
+subjects, acted accordingly, and became more and more oppressive to
+all who were so unfortunate as to be their debtors.
+
+In the beginning of the thirteenth century, A.D. 1210, John wished to
+raise a large sum of money: as usual, he fell upon the Jews. The money
+not being readily paid, the king, in spite of the privileges which
+these unfortunate people had so dearly purchased, ordered men and
+women to be put into prison until he received the enormous sum which
+he now demanded. A Jew of Bristol was called upon to furnish such an
+immense sum, that he refused, declaring that the payment of it would
+reduce him to beggary. Upon this refusal, the king cruelly ordered
+that one of the poor man's teeth should be taken out every day until
+he did pay. This wretched Jew lost seven teeth, and then agreed to
+give the sum demanded by the king.
+
+
+
+
+Chapter IX.--THIRTEENTH CENTURY IN ENGLAND AND FRANCE.
+
+
+Henry the Third became King of England on the death of John, A.D.
+1216: he was quite a child when his father died; but those who
+governed for him, set the Jews who were in prison at liberty; and
+ordered that they should be protected against the violence of the
+Crusaders. Still, during the whole of Henry's long reign, which
+extended far into the latter half of the thirteenth century, the Jews
+were subject to great oppression and ill-usage in England.
+
+As a privilege and favour to the citizens of Newcastle, the king
+commanded that no Jew should be allowed to dwell in their city.
+
+The Archbishop of Canterbury, and the Bishops of Lincoln and Norwich,
+took a sure way of driving the Jews out of their dioceses; for they
+forbade all Christians to sell them any provisions whatever.
+
+The Prior of Dunstable, on the other hand, gave the Jews leave to
+reside in those places over which he had any control, on condition of
+their paying him every year two silver spoons.
+
+The Jews were at this time accused of committing all sorts of dreadful
+crimes; how far these accusations were true or false, we do not know.
+They were human creatures, and the cruel treatment they met with,
+might well lead them into the commission of many wrong acts, which
+would, of course, be exaggerated by the hatred of their enemies; who
+believed them guilty, upon the slightest suspicion, and compelled
+them, in consequence, to pay heavy fines.
+
+In the middle of the century, when Henry the Third demanded fresh
+supplies of money for the purposes of war, the Jews, irritated by such
+repeated oppression, wished to leave England, and seek some more
+hospitable country, in which they might dwell: the king refused to
+allow them to leave the country, and forced them to pay the tax
+demanded. The next year, the king again applied to them, declaring
+that in spite of the taxes he had already levied, he continued to be
+greatly in want of money, and must raise it from any quarter, and by
+any means.
+
+The unfortunate Jews truly declared that they could not pay the taxes
+now demanded of them; upon which Henry the Third actually sold them
+and their possessions to his brother, to raise the sum required! It
+was now expected that the Jews would be completely robbed of
+everything they possessed, in order to repay the prince the money for
+which he had bought them; but he, being convinced that they really
+could not have furnished the sum required, had compassion upon them,
+and left them in peace.
+
+To such a height had hatred of the Jews risen in this reign, that when
+(about 1264) the barons took up arms to force the king to agree to
+their demands, they could think of no better way of gaining the favour
+and help of the people, than by killing the Jews; and 700 were
+accordingly massacred. The pretence for this massacre was, that one of
+the Jews had tried to force a Christian to pay an enormous and unfair
+interest for a loan of money: supposing this to have been true, the
+crime of one man should not have caused the death of hundreds. At the
+same time, houses were plundered, and the magnificent synagogue, built
+in the beginning of Henry the Third's reign, was burnt to the ground:
+it was afterwards rebuilt; but in 1270, the king most unjustly took it
+from the Jews, and gave it to a body of friars, who lived near it,
+and complained that their devotions were disturbed by the howling of
+the Jews during their worship.
+
+The fact was, that the chapel belonging to the friars was small and
+dark, and they coveted the fine large synagogue close by their
+dwelling; and as no ideas of justice ever interfered with the
+treatment of the Jews, they begged the king to give them this
+synagogue, and furnished him with an excuse for doing so.
+
+On the death of Henry the Third, A.D. 1272, his son Edward the First
+became King of England, and very soon afterwards a law was made, which
+promised to improve the condition of the Jews; as it fixed a yearly
+tax to be paid by them, instead of leaving them liable to be called
+upon for contributions on every occasion, at the will of their
+enemies. This law also permitted them to possess houses and lands
+wherever they pleased. But, on the other hand, it was forbidden for
+any Christian to lodge in the house of a Jew; and every one of the
+Hebrew race above seven years of age, was obliged to wear a
+distinguishing mark upon his upper garment: this mark was a figure of
+two ropes joined together.
+
+In the latter part of his reign, Edward changed his conduct towards
+the Jews, and they were treated with much injustice and even cruelty.
+The oppression suffered by these unhappy people, had not unnaturally
+raised up in them a spirit of retaliation; it made them think, that
+it was justifiable to use every possible means, right or wrong, to
+repay themselves for all the money unjustly taken from them by
+the Christians: their attempts to do this, increased the hatred
+entertained for them. They were accused of coining false money, and
+of cheating in every possible way. A great outcry being raised
+against them, they were, in all parts of the kingdom, thrown into
+prison, and many of them were executed, whilst their houses, lands,
+and goods, were sold for the use of Government. But to show the
+people that these measures were not taken merely for the sake of the
+plunder, the king ordered, that half the money produced by this sale
+should be put by, and given to such Jews as would renounce their
+religion and become Christians. Very few, however, could be brought,
+for the sake of worldly advantages, to embrace the religion of their
+persecutors; nor can we be surprised, that the very unchristianlike
+conduct of the followers of the blessed Jesus, should have increased
+the hatred and contempt felt by the Jews for the Christian religion.
+
+Towards the end of the thirteenth century, about A.D. 1290, Edward the
+First, who had already banished the children of Israel from those
+parts of France which were under his dominion, now commanded them all
+to leave England, and never to come back on pain of death. He took
+whatever property they had, only allowing them to keep enough money to
+pay the expenses of removal into foreign countries; and of this
+miserable sum many of them were robbed by the seamen at Dover and
+other ports, whilst some hundreds of the poor wretches were even
+thrown into the sea and drowned: for this crime, however, many of the
+guilty seamen were punished by death.
+
+The clergy in England were so delighted to get rid of the Jews, that
+they willingly gave the king very considerable sums of money to make
+up for the loss of a people, from whom former monarchs had always
+obtained help in time of need.
+
+After this banishment of the Jews by Edward the First, they never
+appeared in any considerable numbers in England, until the seventeenth
+century.
+
+In France we have seen the Jews banished by Philip the Second, and
+then recalled by the same monarch at the end of the twelfth century
+(p. 408). They immediately returned to all their former ways of making
+money by usury, so that early in the thirteenth century they had again
+become rich, and purchased lands of the lords who had large estates;
+but on certain conditions, which made them in some degree the property
+of the liege lord, of whom they held their lands. This "feudal
+tenure," as it was called, was common over Europe in those times; and
+all, whether Jews or Christians, who thus held lands under a liege
+lord, were called his "vassals," and were bound to do him certain
+services, whenever called upon to do so.
+
+For some time Philip allowed, or at least did not try to put a stop
+to, the usurious practices of the Jews, because they gave him large
+sums of money in return for letting them alone; but at last the
+complaints of his subjects forced him to make some laws to check the
+evil. Philip the Second died A.D. 1223; Louis the Eighth, who
+succeeded him, reigned only three years: but when Louis the Ninth,
+surnamed Saint Louis, became king, A.D. 1226, he immediately made a
+law, forbidding any of his subjects to borrow money of a Jew. The
+condition of the Jews in France at this time was miserable enough;
+their property was at the mercy of those lords, in whose territories
+they had fixed their residence; without his leave, they could not
+change their place of abode, and if they ventured to do so, their
+liege lord had a right to follow them, and seize upon them as runaway,
+slaves! If one lord sold land to another, the Jews living on such
+land, also became the property of the purchaser: sometimes even, they
+were sold apart from the land, the price asked for them varying
+according to the talent and industry of each individual. But there was
+something worse still; if one of these Jews did become a Christian,
+the whole of his property was forfeited to his liege lord. So that
+these unhappy people were at the same time oppressed and persecuted
+for being Jews, or for becoming Christians; and this, by persons
+calling themselves Christians, who should have rejoiced at every
+conversion, and done all in their power to make them more frequent.
+Louis the Ninth, although called St. Louis on account of his
+remarkable piety and devotion, not only approved of these cruel and
+unjust laws, but added others; forbidding Christians to have any
+intercourse with the Jews, who were, in short, treated with the
+greatest harshness and injustice.
+
+But the most terrible persecution of this unhappy race, took place in
+A.D. 1238, when they were accused of having, in mockery of the
+Christians, crucified some children on Good Friday: on this
+supposition, multitudes of the Jews were put to death with the most
+cruel tortures, until the Pope, Gregory the Ninth, interfered to save
+them from further slaughter. During the imprisonment of Louis the
+Ninth in the Holy Land, whither he had gone upon a Crusade, he ordered
+the Jews to be driven out of his dominions; but when Philip the Third
+(the Bold) became king, in A.D. 1270, he recalled the Jews, because he
+stood in need of their money. In other parts of France, which were
+governed by Dukes or Princes of their own, subject more or less to the
+king, the Jews met with much the same kind of treatment; but in some
+provinces they did become magistrates, and possessed Christian slaves.
+Philip the Fourth (the Fair), who succeeded his father as king, A.D.
+1285, followed the example of Edward the First, who was then King of
+England, and banished the Jews altogether from France; seizing all
+their wealth, with the exception of a small sum to pay the expenses of
+their journey: many died of fatigue and want by the way, and the rest
+sought refuge in Germany. Some avoided banishment by being baptized:
+most of these returned afterwards to Judaism; but the conversion of
+some of them, at least, was sincere. Amongst those who became true
+Christians, was one Nicolas de Lyra, who spent the remainder of his
+life in explaining the Scriptures; and even wrote a book to prove from
+Scripture, that the Jews were wrong in not acknowledging Jesus Christ
+to be indeed the promised Messiah.
+
+
+
+
+Chapter X.--THIRTEENTH CENTURY CONCLUDED.
+
+
+In Spain during the thirteenth century, the Jews suffered as much as
+they did in England and in France. At this time there were two
+Christian kingdoms in Spain: namely, the kingdom of Castile and the
+kingdom of Arragon; the southern part of Spain formed the kingdom of
+the Moors, who were Mahometans. The Bishop of Toledo, vexed at the
+increased numbers and riches of the Israelites in Spain, excited the
+populace against them, and putting himself at the head of the
+rioters, entered and plundered synagogues and houses; the Crusaders
+completed the work so unworthily begun by a Christian bishop, and,
+according to Jewish writers, this was one of the most severe and
+bloody persecutions ever endured by their unhappy countrymen: great
+numbers quitted the country at this time. The Spanish nobles tried to
+put a stop to the horrible cruelties practised towards the Jews; but
+Ferdinand the Third, who became King of Castile, A.D. 1226, rather
+encouraged the persecution, in order to make himself popular with the
+lower orders, who detested the Jews.
+
+In the kingdom of Arragon, towards the middle of the century, great
+efforts were made for the conversion of the Jews. One of the clergy,
+named Raymond, contrived to keep in check the violence of the people,
+who had a great respect for him; and at the same time he persuaded the
+king, James the First, who was a zealous Christian, that the best way
+to convert the Jews was by treating them with kindness, and trying to
+convince them of their errors. To carry out his views, Raymond caused
+many of the friars to learn the Hebrew and Arabic languages, and to
+study the Scriptures carefully, so as to be able to reason with the
+Jews, and point out to them how all the prophecies in the Old
+Testament were fulfilled in Jesus of Nazareth. All his attempts to
+convert the Jews were, however, unsuccessful, although they highly
+esteemed Raymond himself for his moderation and humanity.
+
+The King of Arragon mean time, so far from sharing the prejudices
+against the Jews, applied to them for instruction in many matters of
+learning and science: the great and learned men amongst the Spaniards
+also encouraged and admired them; but the people, and the ignorant and
+ill-educated among the clergy, hated and despised them, and would
+gladly have destroyed them altogether.
+
+In the middle of the century, Alphonso the Tenth, who was then King of
+Castile, encouraged all learned men, whatever might be their religious
+opinions; and the favour shown in consequence to the Jews, excited the
+jealousy of the people, who formed fresh plots for their destruction.
+The dead body of a man was thrown into the house of a Jew, who was
+then accused of having murdered the man: this accusation roused the
+fury of the populace, who put numbers of the Jews to death. The
+massacre threatened to become general, but the authorities interfered,
+and declaring that the Jew was innocent of the crime laid to his
+charge, order was at length restored.
+
+During those times, when the Israelites enjoyed the favour of the
+kings in Spain, many learned men flourished, and educated pupils, who
+afterwards became celebrated amongst their countrymen.
+
+The Spanish Jews were again disturbed by an impostor called Zechariah,
+who pretended that by studying the prophecies, he had discovered the
+exact day on which the Messiah would appear; and declared that the
+Jewish people would then be gathered together by the Lord, Who would
+subdue their enemies and resettle them in their ancient kingdom. The
+Jews, always too easily deceived, prepared for this grand event by
+prayer and fasting; and on the appointed day they crowded to the
+synagogues clothed in white robes. Besides having the mortification of
+a bitter disappointment, they thus brought upon themselves the insult
+and ridicule of their enemies.
+
+In Germany, during the thirteenth century, the Jews suffered much, in
+consequence of their being constantly accused of committing crimes
+more or less heinous. At one time they were charged with encouraging
+the Persians and Tartars to attack the country and destroy the
+Christians; at another time, with preventing the baptism of those
+amongst them who wished to become Christians; and they were
+repeatedly accused of murdering Christian children at the time of the
+Passover. What truth there was in any of these accusations, we do not
+know, but each was made by the people a pretext for robbery and
+murder; nor could the authorities save the wretched Jews from the
+fury of their Christian enemies. On one occasion, when the people of
+Munich were murdering all the Jews they could find, the town
+officers, unable to stop the tumult, advised the wretched victims to
+take refuge in their synagogue, a strong stone building, till the
+fury of their persecutors should cool down: but in spite of the
+efforts made by the Duke of Bavaria and his officers, they were all
+burnt, or otherwise killed in the synagogue. Notwithstanding all
+these persecutions, many learned rabbis flourished in Germany during
+this century; and towards its close violent disputes arose amongst
+the Jews themselves, as to the doctrines which were to be believed
+and taught. The consequence was, that the Jews were divided into two
+parties or sects, the Rabbinists and the Caraites: these two sects
+hated each other, since the Caraites taught that the Talmud, regarded
+by the Rabbinists with the greatest veneration, was not to be
+depended upon in any way whatever.
+
+Towards the end of the century, when Germany was disturbed by the wars
+between Albert of Austria and another prince, who both wished to be
+Emperor of Germany, a peasant pretended that he was sent by God to
+destroy all the Jews. This man went about the country declaring his
+errand, and exciting the people to execute the Will of God. The
+multitude rose at once, and killed great numbers of the Jews; whilst
+many of these unhappy people destroyed themselves and their families,
+to escape from their enemies. Albert would gladly have put a stop to
+this barbarous persecution; but he was afraid that if he did so, many
+of his followers, who believed that the peasant really had a divine
+commission, would abandon him, and take the side of the rival prince.
+The riot was at last stopped, and a heavy fine laid upon the town of
+Nuremburg, where it had begun: half the town was already burnt down,
+by the Jews setting fire to their own houses.
+
+It has been already said, that the Roman Pontiffs, or Popes, often
+interfered to stop the persecution of the Jews, and to check the
+mistaken zeal of those who wanted to _force_ them to become
+Christians. In 1247, Innocent the Fourth wrote a letter in defence of
+the Jews, declaring that they were not guilty of the crimes laid to
+their charge; and he also said, that their condition under Christian
+princes, was far more miserable and wretched than that of their
+fathers had been under Pharaoh.
+
+There were a great many Jews in the kingdom of Naples, and they had
+much wealth: as they had done the king some important service, he
+treated them with great indulgence. But after his death, attempts were
+made to convert them, instead of allowing them still to enjoy the free
+exercise of their religion. The Jews, fearing a persecution, offered
+to become Christians, provided they were allowed to marry into the
+richest and noblest families in the kingdom--a condition that they
+felt certain would be refused; but to their surprise and sorrow,
+permission was granted, and thus they were obliged to profess
+Christianity; but those who were not able to make advantageous
+marriages, soon returned to the practice of their own religion.
+
+It is said, that a monk, who wished the Jews to be punished for
+pretending to be Christians, hid a cross in a heap of earth, and then
+accused one of these poor creatures of having done it: the people,
+enraged at such an act, rose at once and massacred a great number of
+the Jews, and more would have been put to death if the nobles had not
+interposed, and even given shelter in their own houses to some of the
+most wealthy, who were always the peculiar objects of popular fury. In
+the East, the number and the power of the Jews were much lessened
+during the thirteenth century. The Caliph of Bagdad, who was a zealous
+Mahometan, and very fond of money, was vexed to see a people growing
+rich by their own industry, whilst they were always ready to receive
+any one who declared himself to be the Messiah: and he therefore began
+a persecution, by which he hoped to compel all Jews, either to become
+Mahometans or to leave his dominions. Some departed; others, to avoid
+exile, pretended to become followers of Mahomet. In some parts of the
+East the Jews suffered greatly from the invasions of the Tartars; but
+towards the end of the century they enjoyed peace for a short time,
+under a prince, whose chief minister and favourite was a Jewish
+physician, who obtained many privileges and indulgences for his
+countrymen. But on the death of this prince, his Mahometan subjects,
+enraged at the favour he had shown to the Jews for the sake of his
+minister, accused the latter of having poisoned his master: he was
+condemned without any proof, and vast numbers of his countrymen were
+at the same time murdered.
+
+Palestine was greatly distressed by the wars between the Christians
+and the Saracens. The Jews had still some synagogues in their native
+land; and even amidst their troubles, several learned rabbis appeared
+amongst them, the most remarkable of whom was styled the "Father of
+Wisdom"; he had been born in Spain, but went to live in Judaea, where
+he built a synagogue. Several learned rabbis of the Caraite sect
+flourished in different parts of the East during the thirteenth
+century.
+
+The fourteenth century does not seem to have brought any comfort to
+the wretched Hebrews. The same avarice or love of money which made
+Philip the Fourth drive them out of France, made Louis the Tenth, who
+became king A.D. 1314, bring them back again; because he wanted some
+of their money to enable him to reduce the Flemings to subjection.
+The Flemings were the inhabitants of Flanders, a country in that part
+of Europe which we now call Belgium. The conditions upon which the
+Jews were allowed to return to France were, that they should pay a
+heavy tax to the king; and that their stay in the country should be
+limited to a period of twelve years. During this time they might make
+money by trade and labour: they might buy land for synagogues and
+burying-places, and they might purchase any books they pleased with
+the exception of the Talmud: but they were forbidden to converse
+publicly or privately with any Christian; and they were obliged, as
+before, to wear a mark upon their upper garment.
+
+Philip the Fifth became King of France in A.D. 1316, and during
+his reign the Jews suffered much from a body of men called "The
+Shepherds." They really were shepherds and labourers, who left their
+usual occupations to go, as they said, to the relief of the Holy
+Land. Their leaders were two priests, who, by pretending to work
+miracles, got many of the lowest classes of the people to join the
+band. Having thus strengthened themselves by the addition of a
+considerable body of desperate ruffians, the Shepherds plundered
+the southern provinces of France, and by breaking open the prisons,
+added still further to their own numbers, by receiving the liberated
+criminals as brethren. They committed the most unheard-of barbarities,
+especially upon the Jews, who fled before this savage band, and took
+refuge in considerable numbers, in a strong castle, near Toulouse; and
+here defended themselves bravely, but in vain. When no hope of safety
+remained, they put themselves or each other to death. Many of the
+Shepherds were taken and executed.
+
+
+
+
+Chapter XI.--END OF THE FOURTEENTH CENTURY.
+
+
+About ten years after the affair of the Shepherds, the Jews in France
+were accused of having been bribed by the Saracen king of Granada to
+poison all the wells and rivers in the country. There was no proof of
+this but the declaration of a leper, who said, that a rich Jew had
+given him money to poison some wells; but this was enough for the
+populace, who, without waiting for inquiry or trial, rose at once, and
+put numbers of the suspected race to a cruel death.
+
+The king, Philip the Sixth, shamefully took advantage of this popular
+outcry, and imprisoned the wealthy Jews in Paris until they told him
+where their treasures were hid; he then seized the greatest part for
+his own use, and banished the whole race from his dominions. The Jews,
+thus expelled from France, took refuge in the northern part of Italy,
+then called Lombardy, and there first established "banks," and the
+system called "banking"; by which merchants, in lands far distant from
+each other, could receive the price of goods exchanged, without the
+risk of sending money: and by this means, the Jews from this time were
+often able to save their riches from the avarice and violence of their
+enemies. But the system of banking was not useful to the Jews alone:
+it was of the greatest service to trade in general, as well as to
+individuals, and has continued so up to the present time, when every
+considerable town in almost all European countries has its bank or
+banks. The great skill and cleverness of the Jews in all matters
+connected with money, made the monarchs of various kingdoms willing to
+let them remain in their dominions; for though they would gladly have
+been rid of the Jews themselves, they were anxious to keep their
+wealth in the country.
+
+After John the Second became King of France, A.D. 1351, the Jews tried
+to obtain leave to return to France; but the permission was not
+granted until 1356, when, John having been taken prisoner by the
+English, the money of the Jews was needed to raise the sum demanded
+for his ransom. The children of Israel were, therefore, re-admitted
+into France for twenty years, on condition that they should at once
+pay a considerable sum, and that each Jew should pay annually a fixed
+tax. They would have been wiser to have remained out of the kingdom;
+for during the reign of Charles the Sixth, which began in 1380, they
+were often fined, scourged, and many of them executed, on pretence of
+their having committed various crimes. The wicked absurdity of many of
+these accusations is proved by the fact, that when Charles the Sixth
+became mad, the Jews were accused of having deprived him of his
+senses!
+
+Towards the end of the fourteenth century, the people of France again
+became clamorous for the banishment of the Jews; and supported by
+certain noblemen who owed those unhappy creatures money, they broke
+into their houses, murdered the inhabitants, and seized all the
+property they could find. Some of the persecuted race took refuge in
+one of the prisons: their wives attempted to follow them, with their
+children in their arms, but the mob forced the little ones away from
+their mothers, and carried them off to be baptized. The government,
+too weak to venture on punishing the perpetrators of these crimes,
+replaced the Jews who survived in their houses; and ordered that all
+persons who had taken any of their property should give it back to
+them--an order which was, of course, only laughed at. In A.D. 1394, an
+Act was passed, banishing the Jews from France for ever; but as the
+town of Metz, in that part of the country called Lorraine, was then a
+free city, under the protection of the Emperor of Germany, the Jews
+continued to reside there in peace; and after Lorraine became a part
+of the kingdom of France, the French monarchs did not molest the Jews
+in Metz. But though, until the seventeenth century, Metz was the only
+city in France where the Jews were _allowed_ to reside, a few were
+always to be found in different parts of the kingdom. Mary de Medicis,
+the wife of Henry the Fourth, who became king A.D. 1589, sent for a
+Jewish physician to Paris, where he was allowed free exercise of his
+religion for himself and his family.
+
+The Jews, who were driven out of France in 1394, went mostly into
+Germany, where, however, they could not have much hope of peace, as
+their brethren in that country had suffered much from the beginning of
+the fourteenth century. About the middle of the century, a number of
+ignorant and superstitious Christians, imagining that the Almighty had
+ordered them to scourge themselves and kill the Jews, formed
+themselves into a company, called "Flagellants," for the purpose of
+carrying out what they conceived to be the Divine commission. They
+proceeded to whip themselves in the most cruel manner, and then began
+their work of destruction. After many of the Jews had been murdered,
+the Flagellants came to some agreement with their unhappy victims; but
+this was rendered useless by the conduct of a Jew of Frankfort, who,
+not being satisfied with the agreement made, set fire to one of the
+public buildings, which was burnt down, with all the valuable papers
+it contained: the flames spread to the cathedral, and burnt that also
+to ashes. For this crime, not only the guilty Jew, but all his
+innocent brethren also, were put to death; with the exception of a
+few, who managed to escape, and took refuge in Bohemia.
+
+The year after the affair of the Flagellants, the Jews in Germany were
+accused of poisoning wells and springs, and a fresh massacre took
+place all over the country.
+
+At Metz, the Jews not only defended themselves, which they were
+perfectly right to do, but in revenge put to death, in a barbarous
+manner, 200 unarmed Christians, who were in no way answerable for the
+attack upon them.
+
+The enraged populace punished this real crime, by killing many
+thousands of the Jews, and setting fire to their houses. The flames
+spread, and did much damage in the town. This persecution extended
+over the whole of Germany; some of the princes and nobles tried to
+save and help the miserable victims, but with little success.
+
+The Jews who had fled into Bohemia suffered equally at Prague; during
+the Feast of the Passover, they were burnt in their synagogues whilst
+engaged in their devotions.
+
+Soon afterwards another persecution was raised, on the old charge of
+poisoning springs and rivers; and this persecution extended through
+Germany and into Italy, Provence, and other parts. The Emperor of
+Germany himself, convinced of their innocence of this pretended crime,
+endeavoured to convince his Council that it was impossible for the
+Jews to have committed it; but such was the feeling against the Hebrew
+race, that in order to save them from worse calamities, the Emperor
+was forced, at the close of the fourteenth century, to command these
+unhappy creatures either to be baptized, or to leave the country. The
+Jewish historians tell us, that very few did give up their religion;
+or, as they expressed it, "forsake the glory of their God."
+
+In Spain, the Jews suffered dreadfully at the beginning of the
+fourteenth century from the Shepherds, who, after finishing their work
+of destruction in France, carried fire and sword into Spain; marking
+out the race of Israel as their especial victims: and a pestilence
+that broke out in the army of the Shepherds increased their fury
+against these devoted people, whom they accused of having caused it by
+poisoning the rivers. This story was readily believed, or at least
+accepted, by those who ought to have known better; and great numbers
+of Jews were actually imprisoned on this charge: after a long
+confinement, the judges declared them to be innocent. The king,
+unwilling to allow that he had imprisoned them unjustly, pretended
+that he had only kept them in prison in order to convert them; but he
+caused a large number who refused to be baptized, to be put to death.
+
+Alphonso the Eleventh, king of Castile, was the friend and protector
+of the Jews, and had one of that nation for his principal minister and
+adviser. But this displeased his turbulent and rebellious subjects,
+who accused a Jewish boy of having in some way insulted the Sacrament:
+they became so violent upon the subject, that the king was obliged to
+summon a Council, to decide whether the Israelites should be put to
+death, or banished. Banishment was decided upon; and they were
+commanded to leave the country within three months' time: but mean
+time it was discovered that a _Christian_, and not a _Jewish_ lad, had
+committed the offence complained of; and the king recalled the
+sentence of banishment, to the great disappointment and indignation of
+the enemies of the Jews, who declared, that the witnesses who had
+proved the Christian lad to be guilty, had been bribed to do so.
+
+The same kind of treatment was experienced by the Israelites in other
+parts of Spain during the fourteenth century; but during that period
+the Popes in general treated them with humanity. Troubles and disputes
+unconnected with the Jews had caused the Popes for a time to leave
+Rome, and take up their residence at Avignon, in the south of France.
+Clement the Fifth, then Pope, did all in his power to save the Jews
+from the violence of the Shepherds, and all their other enemies: he
+also provided for them the means of instruction, by ordering that
+Hebrew should be taught in all the Christian universities, or places
+of education for young men; so that there might be some, able to show
+the Jews from their own Scriptures, how all ancient prophecies pointed
+out Jesus Christ as the true Messiah. Again, when the Jews were
+persecuted on pretence of their having poisoned the rivers, Pope
+Clement the Sixth exerted himself on their behalf; many of them found
+a safe asylum in Avignon, and the Pope left nothing undone to relieve
+their misery, and soften the fury of their persecutors. In Italy, the
+Jews seem to have been pretty well treated during the fourteenth
+century, and in Poland they met with favour and indulgence: by their
+industry they gained wealth and power, and became a prosperous and
+flourishing people, as they have ever since continued to be in that
+country. Poland produced many learned Jews; and Jewish children from
+all parts were sent there to study the Talmud, and to learn and
+practise all the peculiar rites and ceremonies of their religion.
+
+We have now come to the close of the fourteenth century. The dreadful
+sufferings endured by the Jews up to this time, and during future
+years, must remind us how surely all the prophecies contained in
+Scripture will be fulfilled. The prophets had foretold, that in
+consequence of their sins they would suffer unheard-of miseries:
+history shows us the accomplishment of this prediction.
+
+Then again, it is wonderful that with such persecutions, they should
+not have been utterly destroyed; but, no, the Lord had said by His
+prophets, that they should be scattered throughout all lands, but not
+destroyed. The whole history of the Jews proves the truth of the
+Bible; and it should remind us, that Scripture equally warns us, that
+if we sin we shall also suffer; and that nothing will be acceptable to
+God, but a true, loving, and faithful devotion of ourselves to the
+service of Jesus Christ, Whom we acknowledge to be the Son of God, the
+promised Messiah.
+
+
+
+
+Chapter XII.--THE JEWS AND THE INQUISITION.
+
+
+During the fifteenth century there were no Jews in England or France.
+Of course, there may have been a few scattered here and there; but
+there was no body of Jews in either country during this period.
+
+In Germany, their condition continued much the same. The slightest
+pretence sufficed to raise a persecution; and a pretence was afforded,
+at the close of the century, by an impostor, named David, who declared
+that the Messiah would positively appear in the year 1500. He
+afterwards declared, that the Messiah had delayed His coming on
+account of the sins of the people; and he caused the credulous Jews to
+appoint a solemn fast, in order to obtain pardon and hasten the
+appearance of the Deliverer. The Jews of course suffered; and David
+was imprisoned, and died shortly afterwards.
+
+In the beginning of this century, great efforts were made for the
+conversion of the Jews in the Spanish kingdom of Arragon. The Pope was
+zealous in the work; and one of their own race, named Jerome, who had
+himself embraced Christianity, undertook to convince his countrymen
+even by passages from the Talmud, that Jesus Christ must certainly be
+the Messiah. Although the Jews treated the Pope with great respect,
+they were by no means disposed to listen to Jerome, with whom they
+were very angry; first, for deserting the faith of his people; and,
+secondly, for drawing them into disputes, which might bring
+persecution upon them. It is said, however, that 4,000 Jews were then
+converted, and that a few years later, through the zeal of one of the
+clergy, a still larger number were baptized; but the greater part,
+having only submitted to baptism out of fear, continued to observe in
+secret all the rites and ceremonies of the Hebrews.
+
+In 1479 a great change took place in the condition of the Jews in
+Spain, for Ferdinand, King of Arragon, married Isabella, the Queen of
+Castile; so that from this time the two kingdoms became _one_, called
+the Kingdom of Spain. Ferdinand and Isabella were very anxious that
+all the inhabitants of Spain should be Christians. In 1492 the Moors
+were driven out of Granada, and their country became also a part of
+the Kingdom of Spain; but many of the Moors, rather than leave their
+beloved Granada, pretended to become Christians. Having driven the
+Moors out of Spain, Ferdinand thought it would be desirable to get rid
+of the Jews also; and he commanded them either to be baptized or to
+quit Spain altogether. In order to prevent Jews or Mahometans who had
+been baptized, from ever returning to the practices of their former
+faith, Ferdinand and Isabella were persuaded to establish the Court of
+the Inquisition in Spain. The Inquisition was a Court of Inquiry, the
+members of which were charged by the Pope to examine all persons
+accused, or suspected of holding any opinions in religious matters,
+not agreeing entirely with the doctrines taught by the Church of Rome.
+They had power to torture the accused, in order to force them to
+confessions, and to put to death all who continued to hold any
+opinions condemned by the Pope. So much was this dreadful tribunal
+feared by the people, that none ventured to withhold their nearest and
+dearest relations from the officers of the Inquisition, whose duty it
+was to arrest all persons, upon whom rested the slightest suspicion of
+what was called heresy. The unfortunate creatures thus dragged from
+their homes, were kept for a long time in the dungeons of the
+Inquisition, until they accused themselves and declared the cause of
+their imprisonment; for they were not told of what crimes they were
+accused, nor were their accusers ever brought face to face with them
+to witness against them, as justice would have demanded. Seldom did
+any, who were once consigned to the dungeons of the Inquisition,
+return to their families; and so well was this known that, when they
+were taken away by the officers, their friends and relations looked
+upon them as dead: nor did they dare to make any effort to save them,
+lest they should themselves be looked upon as accomplices in some
+unknown crime.
+
+When no shadow of proof could be brought against the wretched
+prisoners, they were discharged, with the loss of great part of their
+property, after suffering the most cruel tortures during a tedious and
+dreadful imprisonment. Many of those whom the Inquisitors (or Judges
+in this Court) chose to consider guilty, were secretly put to a cruel
+death, in the dungeons of the Inquisition. Sometimes a number of these
+so-called "heretics" were executed publicly, by being all burnt
+together with great pomp and ceremony, so as to make quite a show of
+their execution!
+
+This terrible show was called an "Auto-da-Fe," meaning a sacrifice
+offered up by faithful Christians to prove their devotion to God! It
+is dreadful to think of all the cruel and wicked things which have
+been done under pretence of religion, when true religion should fill
+our hearts with love to God, and love to man for His sake, and make us
+strive to subdue all our own evil passions and tempers.
+
+Sad too, to remember, that this cruel tribunal, under whose authority
+the most barbarous and wicked acts were committed through a long
+series of years, was established by Christian bishops, under the idea
+that they could thus please a God of love and mercy!
+
+It is necessary to mention the circumstances which led to the
+establishment of a tribunal, so opposed to the spirit of Christianity.
+
+The Popes, from being originally the Bishops of Rome, had gradually
+claimed and obtained influence and power over the Church in all
+Christian kingdoms; and they required that every member of these
+churches, should believe exactly whatever they and their Council
+declared to be right and true. The different orders of monks, who were
+established in every Christian country, supported the Pope's claims,
+and did all in their power to increase the power and authority of the
+Roman Pontiffs. Not content with spiritual power, the Popes, little by
+little, claimed the right to interfere in temporal affairs; so that,
+by degrees, the Pope claimed and exercised a kind of sovereign power
+over all Christian kings, and required them to obey him in temporal as
+well as spiritual matters. Such was the influence of the priests over
+an ignorant and superstitious people, that their kings would not have
+dared to deny the superior authority of the Pope, had they wished to
+do so; for the people were taught to believe, that the Roman Pontiff
+had power to draw down upon individuals and nations who had displeased
+him, the severest judgments, or visible signs of the displeasure of
+the Almighty God Himself.
+
+In England, the Pope's power never was so great as it became in Italy
+and other European countries.
+
+But though Christians in general, and the monks in particular, were
+ready to profess belief in whatever the Popes declared to be the
+truth, there arose from time to time men who, contrary to the Papal
+order, dared to search the Scriptures for themselves; and thus
+perceived clearly, that the Church of Rome had adopted many doctrines
+and practices which were, in fact, quite contrary to those taught by
+the Apostles, and given to them by the Lord Jesus Christ. Those who
+made such an important discovery, naturally told others of it; and
+thus there grew up in the Christian Church, a party who were opposed
+to the Pope's authority, both in spiritual and temporal matters.
+
+This was of course highly displeasing to the sovereign Pontiff; and,
+in order to check the spread of feelings and opinions which weakened
+the Papal power, the terrible Court of the Inquisition was established
+in Italy, by Pope Gregory the Ninth, in the year 1233--that is,
+towards the middle of the thirteenth century. It became the constant
+endeavour of all future Pontiffs, to persuade the various sovereigns
+of Europe, to introduce this iniquitous tribunal into their dominions.
+
+But, although Gregory the Ninth may be said to have established the
+Inquisition as a permanent tribunal, it was not altogether a new
+institution; for, at the close of the twelfth century, the same desire
+to check the growth of feelings opposed to Papal power, led Innocent
+the Third, in the year 1198, to nominate Inquisitorial Courts, to
+examine all persons accused of heresy. From this beginning, sprang the
+Court of Inquisition, established by Gregory A.D. 1233.
+
+Innocent the Third is well known in English history, as the Pope to
+whom King John gave up his kingdom, to be returned to him as a Papal
+fief. He is also remarkable for the encouragement given to the cruel
+persecution of the Albigenses in the south of France, and of the
+Waldenses in the valleys of Piedmont.
+
+The Albigenses were a body of men living about Toulouse and Albigeois,
+in Languedoc, who distinguished themselves by their opposition to the
+doctrines and ceremonies of the Church of Rome. Their name appears to
+have been given them, either because a great number of them resided in
+the diocese of Albi, or because they were condemned as heretics by a
+council held in that town. The Albigenses became so powerful, that
+Pope Innocent the Third sent a legate into their country; but, as that
+step produced no good effect, he stirred up against them Philip the
+Second, King of France, who, being joined by other princes, carried on
+a regular crusade against these unfortunate people. They were at first
+supported by Raimond, Count of Toulouse; but when the King of France
+made war upon them, he deserted them, and made his submission to the
+Pope; but, soon afterwards, finding himself plundered by the
+Crusaders, he declared war against them. He was, however, defeated and
+slain at the siege of Toulouse; and the consequence was, that the city
+surrendered to the Crusaders, who also conquered the greater part of
+Languedoc and Provence.
+
+His son, also called Raimond, who succeeded him, published a
+declaration against the Albigenses, A.D. 1253; and agreed with the
+Pope and the King of France, to set up the Inquisition in his
+territories. From this time the Albigenses gradually decreased in
+number, until, in the sixteenth century, the remnant had become so
+intermingled with the Vaudois, that all are known by the latter name.
+
+The Waldenses took their name from Peter Waldo, who was a rich
+merchant of Lyons, in the latter part of the twelfth century. Waldo,
+being extremely anxious for the increase of Christian knowledge and
+piety, employed a priest, in the year 1160, to translate from the
+Latin into French, the four Gospels and some other parts of Scripture.
+When this was done, Waldo found that there was no authority in
+Scripture, for many of the doctrines and practices taught by the
+Church over which the Pope presided; in fact, that they were quite
+contrary to the Word of God. In consequence, he gave up his mercantile
+profession, distributed his riches among the poor, and devoted
+himself, as a public teacher, to spread a knowledge of Scriptural
+truth. His success was great. His followers took their name of
+Waldenses from him; and they were also called "The poor men of Lyons."
+
+The Archbishop of Lyons, and other rulers of the Church in those
+parts, opposed Waldo vigorously, but with little effect; for the
+simplicity and beauty of his doctrines, and the pious and blameless
+lives led by him and his followers, caused a daily increase of their
+numbers. Being driven out of Lyons, they spread over Dauphine,
+Provence, and the valleys of Piedmont.
+
+The merciless persecution carried on against these innocent people, by
+Philip the Second and Innocent the Third, failed to destroy them
+utterly, although the king is said to have destroyed the country seats
+of 300 gentlemen in the attempt. Amongst those who distinguished
+themselves most in this barbarous persecution, was Simon de Montfort,
+whose son, bearing the same name, retired to England, and became a
+favourite of Henry the Third, who created him Earl of Leicester. After
+one quarrel and reconciliation with his sovereign, Leicester put
+himself at the head of the English barons who rebelled successfully
+against Henry the Third; but in the battle of Evesham, when the royal
+forces were led by Prince Edward, the Earl was defeated and slain.
+
+In spite of the united efforts of the Pope, the King of France, and of
+the Count Simon de Montfort, the Waldenses continued to exist, and
+were in later times known as the Vaudois.
+
+
+
+
+Chapter XIII.--TREATMENT OF THE JEWS BY FERDINAND.
+
+
+The Monks took such an active part in the persecution of the Jews,
+that it may be well to give some account of the "Religious Orders," as
+they are called; all of which hated the Hebrew race, and would gladly
+have seen it extirpated.
+
+Very soon after the establishment of the Christian religion, there
+were men who wished to devote their hearts and lives to the service of
+God, and thought they could better do this by giving up all the
+pleasures and business of ordinary life. It became the practice for
+such to leave their families and live together in houses, thence
+called Religious Houses, under the direction and authority of some
+priest. Here they spent their time in devotion, and in doing good to
+their fellow creatures: the services in the churches were performed by
+them; they undertook the education of the young; books were prepared
+by them, for in those days there were no books except such as were
+written by hand; and to them the sick and poor applied for relief,
+which was never denied.
+
+Those who became inmates of such houses, were not bound to remain in
+them; but as long as they did so, they were bound to obey the orders
+of the ruling priest.
+
+But before long, a change took place: these religious houses took the
+name of Monastery, Abbey, Priory, or Convent. Those who entered these
+houses, took a solemn oath to remain in them until their death, and to
+be in all things obedient to the priests, who, under the appellation
+of Abbots or Priors, ruled over these establishments, whilst they
+themselves were completely subject to the Pope. As the gifts of money
+and lands bestowed upon these religious houses, gave them power and
+influence, those who ruled over them became ambitious, and desired to
+have a share in the government of kingdoms: in this they gradually
+succeeded by persuading kings and princes, that by following their
+advice in all things, they would please the Lord God, and ensure his
+favour.
+
+As time went on, the heads of the abbeys, monasteries, priories, and
+convents, became more and more powerful, in the various kingdoms where
+they were established. The inmates of these various houses belonged to
+different classes or "orders"; the chief of which, were the
+Benedictines, Dominicans, and Franciscans.
+
+St. Benedict, the founder of the first religious order in Europe, was
+born at Spoleto, in Italy, A.D. 480. At the age of fourteen, he
+retired to a cavern, where the fame of his pious austerities brought
+him numerous followers. He afterwards founded the monastery of Monte
+Casino, near Naples, and thus established the Order of St. Benedict,
+or the Benedictines. The oath taken by all who entered this order,
+bound them never to marry, nor to quit their convent; to practise the
+strictest self-denial in every matter; to speak but little to the
+other members of the community; to give up all intercourse with the
+world; and to place their minds and bodies at the absolute disposal of
+their superior; so as not only to do at once whatever he bid them do,
+but to hold no opinions contrary to his. The Pope or Bishop of Rome,
+naturally looked with especial favour upon this order of monks;
+because being pledged to implicit obedience, they formed a sort of
+army, ready to do anything to increase the power of the priesthood and
+the Pope. The Benedictine Order was introduced into England by
+Dunstan, when he became superior of Glastonbury Abbey, in the tenth
+century.
+
+The founder of the Dominican Order, was a man named Dominic, born at
+Calahorra, in Old Castile, A.D. 1170. He was employed by Pope Innocent
+the Third to convert the Albigenses; but failing in his endeavours, he
+joined in the horrible persecution carried on against them; and for
+his zeal in the cause, he was, after his death, A.D. 1221, canonized,
+(that is, ordered to be called a saint) by the Pope.
+
+The founder of the Franciscan Order was born at Assisi, in a part of
+Italy called Umbria, A.D. 1182; and was after his death canonized, and
+called St. Francis d'Assisi. He was the son of a merchant, and had in
+his youth led a wild and dissipated life: but on recovering from a
+dangerous illness, he became enthusiastically devout; retired into
+solitude; and underwent every species of penance and mortification; so
+that his family thought he had gone mad. He gave up all claim to his
+father's property, and took a vow of poverty. Being looked upon as a
+saint, many joined him, and he drew up rules for them to observe; and
+these rules being approved of by Pope Innocent the Third, the order of
+Franciscan Friars was established, and its members increased rapidly.
+St. Francis d'Assisi was, as well as St. Dominic, a zealous
+persecutor of the Albigenses and Waldenses. St. Francis made an
+unsuccessful attempt to convert the Sultan, or sovereign of Turkey,
+and then returned to Assisi, where he died, A.D. 1226: he was
+canonized four years later, by Gregory the Ninth.
+
+It has been said, that the members of the Dominican and Franciscan
+Orders were called friars, instead of monks. The difference between
+the two classes was, that the friars rejected the possession of all
+worldly wealth, and depended entirely for their subsistence upon what
+they could collect from the pious, in their wanderings about the
+country. On this account, they were also called "Mendicants," that is,
+"beggars." There were four orders of these Mendicant Friars: the
+Dominicans, or Black Friars; the Franciscans, or Grey Friars,
+sometimes called "Freres Mineurs" (Lesser Friars), or Minorites; the
+Augustines, or Mendicants, properly so called; and the Carmelites, who
+claimed their origin from the prophet Elijah.
+
+Before we leave this subject, we must mention that there were also
+religious houses, called nunneries and convents, for females: the
+inmates were called nuns, and there were various orders of them,
+distinguished from each other by some differences in their rules and
+discipline.
+
+But all monks, friars and nuns were bound by their vows never to
+marry, nor leave their retirement; and to be in all things obedient to
+their superior.
+
+When the Court of Inquisition was set up in Spain, it was directed to
+pay particular attention to the conduct of the Jews, as the clergy had
+found out that their change of religion was generally only a pretence;
+and therefore the Pope exhorted all Christian princes to bring them to
+punishment.
+
+Great numbers of the Jews, terrified at the fate which awaited them,
+gave up the observance of their own rites and ceremonies, and
+submitted to any penance or punishment appointed by the clergy: but
+many of these unhappy creatures were put to death, even after they
+had confessed Jesus Christ to be the Messiah: others were imprisoned
+for a long time, and when set at liberty, were obliged to wear two
+red crosses on their upper garment, which was considered as an
+acknowledgment that they deserved to be burnt. Property was, of
+course, seized; and besides their persecution by the Inquisition, the
+populace oppressed and ill-used them, so that their condition was as
+miserable as possible. The sufferings of the Jews whom Ferdinand
+drove out of Spain, were most extraordinary. The greater part
+embarked on board ships, some of which, from being too heavily laden,
+sunk, and all on board were drowned; some of the ships are said to
+have been burnt; some were wrecked on foreign shores, where the
+miserable passengers died of want. The master of one ship determined
+to murder all his passengers, in order, as he said, to avenge the
+death of Christ, whom their ancestors had crucified: the Jews,
+aware of his design, reminded this bad man, that one doctrine of
+Christianity was, that Christ desired the salvation, and not the
+death of sinners; but the master, instead of feeling how little his
+conduct was like what a Christian's ought to be, caused the Jews to
+be stripped, and landed on the coast of Africa, where he left them.
+Some of these poor creatures were destroyed by wild beasts; some died
+of hunger; but some were saved by the master of another vessel. Some
+of the Jews, on leaving Spain, sailed direct to the city of Fez, in
+Africa; but the inhabitants cruelly refused to admit them into the
+city, and they, too, died of want. Another party sailed to Genoa,
+which was at that time suffering from a scarcity of food, so that
+provisions were very dear: the inhabitants, seeing the miserable
+condition of the Jews, who had no money to buy food, met them with a
+cross in one hand and in the other bread, which they refused to give
+to any one who would not first worship the cross. Many who had
+hitherto resisted all temptation to conform to Christian worship,
+could hold out no longer, and did what was required of them.
+
+The way in which Ferdinand had treated the Jews, was greatly blamed;
+and many nations expressed their astonishment, that the king should
+have so little regard to his own interest, as to banish a people,
+whose skill in money matters was so useful to the country. This very
+skill enabled the Jews to disappoint the avarice of the king; for they
+had managed to send the greater part of their wealth safely out of the
+country, and consequently Ferdinand got much less money from them than
+he had expected.
+
+Meantime his subjects felt the loss of Moors and Jews, and the nobles
+complained that their towns were deserted and ruined.
+
+Many of the Jews on leaving Spain, went into Portugal, where their
+brethren had done good service to the king, by bringing him accounts
+of the coasts of the Red Sea; and also by helping his subjects to
+discover the way of reaching India, by sailing round the southern
+point of Africa.
+
+But notwithstanding the services of the Jews already in Portugal, the
+king only allowed the fugitives from Spain to enter his dominions, on
+condition of their paying a sum of gold, with an understanding, that
+on a certain day fixed, they must either leave Portugal again, or be
+sold as slaves: on his part, the king promised to provide ships to
+take them wherever they wished to go.
+
+When the time came, the king really wished to keep his promise; but
+his orders were not obeyed, and the Jews who were about to sail, were
+so barbarously used by the seamen, that they chose rather to be sold
+as slaves than to put themselves into the power of such ruffians.
+
+The next king of Portugal had pity on the Jews, and set them free
+from slavery; but afterwards, in order to gain favour with Ferdinand
+and Isabella, he ordered the Israelites to leave the kingdom on a
+certain day, after which, all who remained would be again treated as
+slaves. But the king did not like the idea of expelling such a number
+of skilful and industrious people, and he determined at least to keep
+all the children under fourteen years of age, and have them baptized
+and brought up as Christians. When, therefore, the time of departure
+drew near, he forbade the Jews to embark from any port except Lisbon;
+and when they came to that city, the king's officers seized their
+children, and dragged them away from their parents. We may imagine
+what a dreadful scene this was! Many, in despair, rather than give
+their children up, killed them and then put an end to their own
+lives. Besides this, the king contrived to delay their embarkation so
+much, that the day fixed passed away before they had sailed, and
+consequently they became slaves. In utter despair, these poor
+creatures now agreed to become Christians, in order to recover their
+liberty, and their children. But such Christianity could only be a
+pretence; and their enemies, suspecting this, watched them narrowly.
+The least sign of their observing any of the rites and ceremonies of
+the Jewish religion, or of their preferring the Law of Moses to the
+Gospel, exposed them to the horrible cruelties of the Inquisition.
+Shame upon Christians, who could thus treat their fellow creatures!
+and instead of trying to win them over by Christian love, could thus
+render the very name of Christian more and more hateful to them.
+
+
+
+
+Chapter XIV.--SEPARATION IN THE CHURCH.
+
+
+The events which have been noticed in Spain and Portugal, extended
+well into the sixteenth century, and thus belong to modern history;
+for the fifteenth is the last of the ten centuries known in history as
+"the Middle Ages," during which, as we have seen, the sufferings of
+the Jews were very terrible. It is impossible here to give a
+particular account of this persecuted race in all countries, during
+the centuries that have since elapsed.
+
+In the sixteenth century took place that important movement in the
+Christian church, spoken of in history as "the Reformation."
+
+In speaking of the Inquisition, allusion has been made to the feelings
+of mistrust and opposition, which had arisen in regard to the Pope,
+and the Church of which he claimed to be the head.
+
+By the beginning of the eleventh century, the Papal power, or power of
+the Popes, was far greater than that of any sovereign; and kings were
+obliged to acknowledge and submit to it, because in case of any
+dispute, their subjects would probably have obeyed the Pope rather
+than their own sovereigns. Nor was this extraordinary, since the
+people were led by the priests to believe, that they could not
+possibly be saved, unless they obeyed the Pope in everything; and that
+on the other hand, he could forgive their sins, and ensure their
+salvation. Thus was the Pope put almost into the place of God.
+
+This naturally produced evil consequences, and for more than two
+centuries the corruptions of the Church of Rome went on increasing:
+the real doctrines and truths of the Gospel were more and more
+forgotten, and its precepts disobeyed; so that wickedness seemed
+everywhere triumphant. Such a sad state of things led many to think,
+that as the Pope and his clergy were not teaching the truth as
+contained in the Scripture, some reform was greatly needed. This
+feeling once roused, spread rapidly; and in the beginning of the
+sixteenth century, it was strengthened and confirmed by the preaching
+of a German, called Martin Luther. Luther was born in A.D. 1483, at
+Eisleben, in Lower Saxony: wishing to devote himself to a religious
+life, he entered a monastery of Augustines. His fondness for learning
+caused him to be appointed as a teacher in the new University of
+Wittemberg: but his studies soon taught him that the church to which
+he belonged, had departed very far from Gospel truth and practice; and
+a journey to Rome showed him so much that was wrong in the lives and
+conduct of her clergy, as quite to destroy all his reverence for the
+Pope. His own mind being thus made up, Luther boldly declared his
+convictions; and taught that all who wished to be saved by Jesus
+Christ, must make a great change in their religious opinions and
+practice; and instead of blindly obeying the Church of Rome, must
+strive to worship God as the Apostles and early Christians had done;
+for this purpose he urged every individual to read and study the Holy
+Scriptures, which the Pope did not permit any member of his Church to
+do. People of all ranks listened to Luther's words; and many
+determined no longer to submit to the Pope's dictation, but to purify
+the Church, by extirpating the errors which had one after another
+crept into her doctrines and practice, so as to restore her to her
+original condition of a scriptural Church.
+
+Whole nations now shook off the authority of the Pope, and became
+separate branches of the One Catholic or Universal Church established
+by the Apostles, and of which Jesus Christ is the true and only head.
+In A.D. 1517, when Henry the Eighth was King of England, such a branch
+was established in our own country, and called "the Church of
+England"; whilst to that branch over which the Pope still rules, we
+give the name of "the Church of Rome."
+
+All the works of man are liable to error, and in this great separation
+from the Church of Rome, some mistakes were probably made; nor were
+all who advocated the changes actuated by holy and religious motives.
+But whatever mistakes may have been made, we find in the teaching of
+the Church of England the way of salvation. All of us who have been
+baptized into this Church, must ever remember with thankfulness that
+we belong to a Church which bids us take the Holy Scripture as our
+rule of life. As members of such a Church, let us always strive to act
+up to our baptismal vows, carefully studying all the articles of the
+Christian faith, that we may hold them fast; and that our faith may be
+firm and lively: let us renounce the world, the flesh, and the devil,
+constantly striving against sin in every form, so that we may truly
+keep the commandments and precepts of God: loving Him with all our
+hearts, and our neighbour as ourselves, for His sake. If we are thus
+true and worthy members of the Church Militant upon earth, we shall,
+through the atonement and mediation of Jesus Christ, be hereafter
+received into His Church triumphant in Heaven.
+
+Before we go on, it will be well to say a few words as to the word
+"Protestant," often applied both to Churches and individuals who have
+separated from the Church of Rome. To "protest," means to "object to,"
+to "declare against." "Protestant," therefore, only means one who
+objects to anything, or declares against it; and so the word came to
+be applied to those, who so objected to the errors and false doctrines
+of the Church of Rome (which claimed for itself alone the title of
+Catholic), as to separate from it, and establish a reformed branch. In
+_this_ sense the Church of England may be called _Protestant_; but we
+must never give up our claim of being a true and pure branch of the
+Holy Catholic and Apostolic Church, of which Jesus Christ is the Head.
+
+The separation from the Church of Rome was not effected in any country
+without great struggles; many battles were fought, and many crimes
+committed, under pretence of religion, on both sides.
+
+Luther died in 1546, having lived to see the doctrines he had taught,
+too firmly established ever to be overthrown by the opposition of the
+Pope and his supporters, who made great efforts to bring all men back
+to the Church of Rome.
+
+Mary, the daughter of Henry the Eighth, who became Queen of England on
+the death of her brother Edward the Sixth, A.D. 1553, tried hard to
+make her subjects submit again to the Church of Rome, and many were
+burnt to death for refusing to do so.
+
+Elizabeth, who succeeded her sister Mary in 1558, was zealous for the
+doctrines opposed to the Papal teaching; and in her time the Church of
+England was firmly established in this country, though many Englishmen
+have never joined it, and continue to this day to be Roman Catholics,
+as we call those who belong to the Church of Rome, to distinguish them
+from those who have renounced her errors; for we all claim to be
+Catholics, as members of the Catholic or Universal Church of Christ.
+Many, too, in our own times have unhappily forsaken the Church of
+their forefathers, and joined that of Rome. Let us watch and pray,
+that we fall not into such grievous error.
+
+The Reformation relieved the Jews from much active persecution, but,
+on the other hand, Luther declared, that no Christian might even
+employ a Jewish physician; for as the whole race lay under the curse
+of God, they ought not to cure those who were the children of God:
+the Jews naturally detested Luther, by whose advice many Christian
+princes in Germany, refused to receive them into their dominions. The
+chief persecution against the Israelites in Europe during this
+century, arose from their being falsely accused of causing a fire that
+did great damage in Bohemia. In Persia they suffered much from one of
+the kings, who was resolved to make them embrace the Mahometan faith.
+
+The Jews at this time, seem to have enjoyed more peace in Egypt,
+Abyssinia, and other parts of Africa, than in any other countries in
+the world. They became numerous, wealthy, and powerful at Cairo, and
+also in Morocco, from whence one of them was sent as ambassador to the
+united provinces of Holland, in the beginning of the seventeenth
+century. Although the King of Portugal had banished the Jews from his
+European dominions, he allowed them to settle at Goa and other places,
+which then belonged to him in the East Indies: but, unfortunately,
+after some years, these Jews allowed themselves to be deceived by a
+pretended Messiah. The news spread to Portugal where some of the
+Israelites, who had become Christians, showed such joy at the
+intelligence, as to make it clear that they still clung to their old
+faith, and were Christians only in name. The Inquisition, therefore,
+interfered, and all Jews living in such parts of the East as were
+subject to the King of Portugal, were forced either to become
+Christians, or to leave the country.
+
+The Jews had now been shut out of England for about 350 years; but
+when, after the murder of king Charles the First, Cromwell became
+ruler under the name of Protector, A.D. 1654, he, seeing the benefit
+which Holland had gained by allowing this persecuted race to settle in
+that country, was anxious to bring their industry and their riches
+back into Great Britain. At his request, the Parliament allowed
+Manasses Ben Israel, who was greatly looked up to by the whole Jewish
+people, to come to England, to beg permission for his countrymen to
+return: but the idea was so displeasing to the people in general, and
+was so strongly opposed by some persons of ability and learning, that
+Cromwell was unwillingly obliged to dismiss Manasses, without giving
+him any positive answer. Some of his countrymen, however, did venture
+into England, where they were left in peace, and allowed to reside
+together in a certain part of London: but no laws were made for their
+protection, though they were ready to pay large sums for any such
+marks of favour.
+
+Unfortunately for Cromwell's project of re-establishing the Jews in
+England, a deputation arrived from the Asiatic Jews, for the purpose
+of making out that Cromwell was the Messiah. This made the Protector
+very angry; and when the object of these Jews became known, it excited
+so much indignation throughout the country, that they were obliged to
+leave the kingdom in all haste. This incident greatly increased the
+feelings of prejudice and dislike, with which the children of Israel
+were regarded. When Charles the Second was restored to the English
+throne, A.D. 1660, he, being greatly in want of money, sold to the
+Jews permission to settle in England, and their numbers increased
+greatly in consequence.
+
+James the Second, who in 1685 succeeded his brother Charles, also
+favoured the Jews; and during this seventeenth century, they also
+regained a footing in France, from whence they had been finally
+banished in 1394, though, as has been said, some Jews were always to
+be found in different parts of that kingdom. The first place in which
+they were now permitted to reside and carry on trade, was Bordeaux;
+they were also allowed to buy estates in France.
+
+
+
+
+Chapter XV.--SEVENTEENTH AND EIGHTEENTH CENTURIES.
+
+
+The most curious event connected with the Jews in the seventeenth
+century is the history of the impostor, Zabathai Tzevi, who was born
+in Syria, of poor Jewish parents; and being gifted with wonderful
+talents and great powers of learning, was enabled to take advantage
+of the ignorance and credulity of his countrymen. Towards the close
+of the century, there was a general idea amongst the Jews, that some
+wonderful event was about to take place, and all sorts of strange
+tales were told, and believed: amongst others, it was related that a
+ship had reached the coast of Scotland, filled with sailors who could
+speak nothing but the Hebrew language; that the sails of this ship
+were made of the most beautiful silk; and that upon them were
+embroidered the words, "The Twelve Tribes of Israel." Tzevi
+immediately took advantage of so favourable an opportunity,
+proclaimed himself to be the Messiah, and promised the Jews a
+glorious kingdom, in which they should enjoy peace and prosperity.
+He pretended to work miracles, and reproached some of his followers
+with wilful blindness, because they would not own that they had seen
+him rise up into the air! The multitude believed in Tzevi, but many
+of the better instructed and more intelligent Jews condemned him as
+an impostor, and would gladly have put him to death, could they have
+done so. After visiting Greece and Alexandria, Tzevi went to Gaza,
+where he persuaded a celebrated Jew, named Nathan Levi, to act as his
+forerunner. Tzevi and Levi then went to Jerusalem, and actually named
+a time when the Jews should recover their kingdom by the conquest of
+the Sultan, who then held it in subjection.
+
+Some of the more sensible among the Jews, saw that such folly could
+lead only to their own destruction, and therefore they condemned Tzevi
+and his forerunner, to be put to death as impostors; but they went off
+to Constantinople: the Jews there had, however, been warned not to
+listen to them, and they therefore proceeded to Smyrna.
+
+Here Tzevi received presents from the Jews of many countries; and
+although the Jewish Council at Smyrna condemned him as an impostor,
+his party was too numerous and powerful for any active steps to be
+taken against him. At length Tzevi having, as he said, received the
+command of God to do so, went again to Constantinople, where, by the
+Sultan's orders, he was seized and cast into prison; but this event
+did not in any way shake the faith of his followers, who firmly
+believed that it was not in the Sultan's power to put him to death.
+
+When he was questioned by the Sultan's ministers, Tzevi declared that
+he had only called himself the Messiah, because his nation had forced
+him to do so: his life was therefore spared, and although he was kept
+in prison, all who chose were allowed to visit him. He remained a
+prisoner for some months, visited by the infatuated Jews from all
+parts, who still persisted in looking upon him as the Messiah; but as
+the Turks made all these Jews pay for the privilege of visiting Tzevi,
+they did not interfere with the attentions and honours paid to him. In
+the height of his fame he was visited by a learned Jew from Poland,
+who wanted to be admitted in some manner to share his honours: this,
+Tzevi was by no means inclined to allow, and the two men quarrelled.
+In revenge, the Polish Jew told the Sultan that Tzevi was a dangerous
+impostor, who was plotting to overthrow the Turkish dominion: upon
+this, the Sultan ordered that he should be set up as a mark for his
+archers to aim at, and that if he escaped unwounded, it would be a
+proof that he was not an impostor. Tzevi naturally had no mind to
+submit to such a trial of his truth, and therefore he at once
+confessed himself to be an impostor; and when he found that this was
+not now enough to save his life, he became a Mahometan, declaring that
+he had long wished to do so. This step filled his followers with grief
+and horror.
+
+Tzevi lived for many years at Constantinople, and became a learned and
+zealous Mahometan: he still declared himself to be the appointed
+deliverer of the Jews, but told them that he should not be able to
+prevail with the Almighty to restore them as a nation to the Holy
+Land, until they gave up the Law of Moses and followed that of
+Mahomet, as he had done. Multitudes did actually, in consequence, go
+to Constantinople, and there declare themselves to be followers of the
+false prophet Mahomet. By this means, Tzevi hoped to keep his
+influence over the Jews, and at the same time remain in favour with
+the Turks; but all his impiety and wickedness soon met with just
+punishment, for, for some cause or other, he was beheaded by order of
+the Sultan.
+
+During the eighteenth century, the condition of the Jews improved
+greatly throughout Europe. No more dreadful persecutions took place;
+and though the prejudices of the people often led them to treat the
+Jews with contempt and ridicule, and to annoy them in many ways, still
+the laws of the different countries in which they lived, did more or
+less, protect the Hebrew race from real injuries and violence. In the
+middle of the eighteenth century there were nine synagogues in Rome,
+and also an academy for the instruction of youth: the Jews in this
+city seem to have exercised some authority over their brethren in
+other parts of Italy, who consulted them upon all important matters,
+and paid great respect to their advice. There are now great numbers of
+Jews in Rome, who are all obliged to dwell together in one part of the
+city, called the Ghetto.
+
+The King of Naples, in the eighteenth century, granted such great
+privileges to the Jews, as to make the Roman Catholics very uneasy;
+but in spite of the remonstrances of the clergy, he persevered in this
+course, until the Jews, by their ill conduct, forced him to make a
+change.
+
+In Spain and Portugal during this century, there were a great many
+Jews who, according to the permission granted them by the Talmud,
+_pretended_ to be Christians, and as such, filled various offices in
+the state, and even performed the functions of priests in the Roman
+Catholic Church. Outwardly they were zealous Roman Catholics; inwardly
+they were Jews: so that it has been said, that whenever a house was
+more than usually furnished with crucifixes, images of the Virgin and
+of the Saints, relics and lamps, the inhabitants were sure to be
+Israelites in heart. By pretending great zeal for the Christian
+religion which they detested, these dissemblers generally escaped
+detection; though from time to time some of them did fall into the
+hands of the Inquisition.
+
+Jews can now live openly and unmolested in Spain and Portugal: they
+claim to be descended from the tribe of Judah, and declare that many
+of their ancestors went into those countries, at the time of the
+captivity, more than two thousand years ago! For these reasons, the
+Spanish and Portuguese Jews think themselves superior to those in
+other countries, and will not allow of marriages with them. The
+daughter of a Portuguese Jew having married a Jew of Berlin, the
+parents of the bride put on mourning for her as if she had been dead,
+which she was to them, as they never would see or hear of her again:
+they renounced her for ever.
+
+After the revolution in France towards the end of the eighteenth
+century, when the king Louis the Sixteenth was murdered, the Jews were
+allowed all the privileges of citizens, on condition of taking an oath
+of obedience to the Government of the country. Their numbers then
+increased amazingly in France.
+
+In Germany also, during this century, the Jews gained many privileges
+from the Emperors. In short, the children of Israel were now
+everywhere protected by the laws, though they were still often robbed
+of their property, ridiculed and scoffed at, and employed in the
+lowest work.
+
+At Frankfort, as in Rome, the Jews rich and poor, are all obliged to
+live in one quarter of the town: this consists of a long street, with
+high walls at the backs of the houses, to separate them from those
+parts in which the Christians dwell.
+
+Zealous Christians have often formed plans for the conversion of the
+Jews; not, as formerly, by violence, but in a manner more suitable to
+the spirit of the Gospel; that is, by endeavouring to convince them
+that Jesus Christ was indeed the Messiah prophesied of in the Holy
+Scriptures, and that they must look for no other, until in the end of
+the world He shall come again in glory, to judge both the quick and
+the dead. These efforts have met with some little success, but still
+there are an immense number of Jews. One of these converts to
+Christianity in the middle of the eighteenth century, was a young man
+named Moses Marcus, whose parents, rich Jews of London, had him
+carefully instructed in Hebrew and Chaldee, and in all the learning of
+their people. When he was old enough, he was sent from England to
+finish his education at Hamburg, and there became acquainted with some
+clergymen of what was called the Reformed Church,--that is, a branch
+of the Church which had given up many of the doctrines and practices
+of the Church of Rome. With these clergymen, Marcus frequently talked
+of the difference between the religion of the Christians and that of
+the Jews. By their advice he studied the Scriptures of the New
+Testament, and became thereby convinced that Jesus Christ was indeed
+the Messiah. Mean time the father of Marcus had been to India, and
+when he returned to England he sent for his son, then about twenty
+years old. On his arrival, the young man at once told his father of
+the change which had taken place in his religious feelings and
+opinions. His father received this intelligence with the greatest
+displeasure, and spared neither threats nor promises to induce the
+young man not to desert the synagogue. But the faith of Marcus had
+been strengthened by conversation with clergymen of the Church of
+England, and therefore, disregarding all threats and promises, he
+persevered, even at the risk of his life, and was baptized: soon
+afterwards, he published a work explaining his reasons for becoming a
+Christian; pointing out the fulfilment of prophecy in the person of
+Jesus Christ; and showing how many absurdities and contradictions were
+contained in the Talmud.
+
+
+
+
+Chapter XVI.--CONCLUSION.
+
+
+Of late years many privileges have been granted to the Jews in
+England, and many societies have also been formed, for the purpose of
+trying to prove to them from their own Scriptures, that the promised
+Messiah, _has_ accomplished His work, and that the Christian religion
+should now take the place of the Jewish Dispensation,--that the two
+are but in fact, only two parts of one religion,--that the Jewish
+Dispensation, the Law, the Covenant of Works, was designed to prepare
+mankind for the Coming of the Messiah,--and that, as that event has
+taken place, we are now living under the Christian Dispensation, the
+Gospel, the Covenant of Grace. Some have believed; but many, alas!
+believe not, and still cling to their old faith.
+
+At the present time, no persecution is carried on against the Hebrew
+race, and Jews are to be found in all parts of the world, having free
+liberty to observe the rites and ceremonies of their own religion, as
+far as they can do so. Their manners and customs, and their mode of
+observing the ceremonies of their religion, differ in different
+countries; but all agree in denying that Jesus Christ was the Messiah.
+
+One thing we must remark about the higher class of Jews in the present
+day--they are very charitable, not to their own people only, but also
+to Christians, helping even to support Christian schools.
+
+It is said that there is in these days a growing feeling amongst the
+Jews, that the Messiah must have come unobserved by them. Let us pray,
+that through this feeling, they may be led to see and acknowledge,
+that Jesus of Nazareth is indeed that Messiah. Great efforts have been
+made, and are still being made, for the conversion of the Jews, but
+with little success at present. The time is not yet come for them to
+be brought into the fold, and made one flock with the Christians,
+under one Shepherd, Jesus Christ our Lord.
+
+But the time _will_ come, when by some means or other, the Lord God
+Almighty will do this thing, for the Scriptures contain very many
+prophecies as to the restoration of the Children of Israel to the
+favour of God. The Scripture predictions of future happiness for the
+Jews, _will_ as surely be fulfilled, as those _have been_, which
+foretold the miseries that have fallen upon the once chosen people of
+God.
+
+The whole history of this remarkable nation, the chosen people of God,
+warns us in a most forcible manner of the evil of sin, which made the
+Almighty at last cast off the people whom He had so loved, and whose
+sins He had so long borne with. Let us learn from this, that sin
+persisted in will bring destruction upon any people; though, for the
+Lord Jesus Christ's sake, those who repent of it and forsake it, shall
+be forgiven.
+
+The history of the Jews gives also the clearest proofs of the truth of
+prophecy.
+
+To go no further than Moses, let us see how exactly his words have
+been accomplished in the sufferings of the Jews. His prophecies,
+fulfilled in part when the children of Israel and Judaea were carried
+into captivity, also describe most truly the circumstances of the
+Jews, since the destruction of Jerusalem by Titus, A.D. 72, put a
+final end to their existence as a nation.
+
+Moses says, "And the Lord shall scatter thee among all people from one
+end of the earth even to the other." In the sketch which has been
+given of the Jews, we have read of them as being found in all parts of
+the known world.
+
+Again, their condition, as described by Moses, "Thou shalt only be
+oppressed and spoiled evermore," exactly agrees with all that has
+been said of them. We have seen that, in the East as well as in the
+West, they have been continually "oppressed" by the cruel laws and
+heavy taxes of the rulers of the various countries in which they
+sought refuge, as well as by the violence of the people, who have
+repeatedly "oppressed" them in every way, robbed them, "and spoiled"
+them of all their possessions. Again Moses says, "The Lord will make
+thy plagues wonderful, even great plagues, and of long continuance."
+No people have ever suffered so much as the Jews: their "plagues," or
+calamities, have indeed been wonderfully great, and of "long
+continuance," carried on, as we have seen, with little intermission
+through 1,700 years.
+
+Some of the calamities inflicted upon the Jews were especially
+foretold; for instance, "Thy sons and thy daughters shall be given
+unto another people"; and "Thou shalt be mad for the sight of thine
+eyes which thou shalt see." We have read that the children of the
+unhappy Jews were cruelly taken from them by force, and "given to
+another people," to be educated as Christians. Their despair on this
+and other occasions, when they saw that their children were likely to
+fall into the hands of their enemies, drove them to madness; and in
+their frenzy and despair, they often destroyed their families and
+themselves. They were indeed made "mad," by the sight which their eyes
+had seen.
+
+Again Moses tells them, "Thou shalt become an astonishment, a proverb
+and a by-word among all nations, whither the Lord shall lead thee."
+The amazing sufferings of the Jews, and their existence through them;
+their obstinate attachment to their own religion; and the manner in
+which they have constantly believed in impostors declaring themselves
+to be the Messiah,--must ever be an "astonishment" to all who read
+their history: and, whether justly or unjustly, their avarice, usury,
+and hard-heartedness, _did_ everywhere become a "proverb." Even now,
+if any person is peculiarly avaricious and miserly, it is not unusual
+to hear his neighbours say of him, "Oh, he is quite a Jew,"--meaning
+that he has those bad qualities ascribed to the children of Israel. In
+short, the name of Jew has been a "by-word," or term of reproach,
+signifying all that is bad; and the treatment of the poor creatures
+has been in accordance with such notions. Then again, rulers have
+forced them to wear marks on their clothes, and have made their
+condition as low and disgraceful as possible: the people have insulted
+and abused them, and treated them rather as brutes than as fellow
+creatures. Pagans, Mahometans, and, sad to say, Christians also, have
+alike persecuted them; making their very name a "proverb" and a
+"by-word," in every part of the world whither they have been
+scattered.
+
+That any Jews should be left, after all that this persecuted race has
+gone through, must ever appear truly wonderful. They have, as we have
+read, been massacred by thousands, and exposed to privations and
+sufferings, which might have blotted out their name from the face of
+the earth; yet they still exist. Let us once more refer to Moses, for
+the reason of this wonderful circumstance. "And yet...when they be
+in the land of their enemies, I will not cast them away, neither will
+I abhor them, to destroy them utterly, and to break my covenant with
+them: for I am the Lord their God."
+
+These words, and these only, explain _why_ their unprecedented
+sufferings have, contrary to all human expectation, failed to
+"_destroy_" the Jews "_utterly_."
+
+The prophet Jeremiah also, in regard to the Jews, says, "I am with
+thee, saith the Lord, to save thee; though I make a full end of all
+the nations whither I have scattered thee, yet I will not make a full
+end of thee." Since the Jews were first scattered amongst all nations,
+great changes have taken place amongst the kingdoms of the earth; old
+empires have been utterly destroyed, and new ones have risen in their
+place; a "full end" has been made to many of the Eastern nations,
+amongst whom the Jews were scattered; most, if not all, the nations of
+Europe have changed their masters, and become, as it were, new
+nations: but amidst all these changes, the race of Israel has ever
+remained a distinct people, a nation without a country, "a homeless
+race," clinging to the religion, laws, and customs of their
+forefathers.
+
+Many prophecies there are, pointing to great blessings still to come
+upon the Jews; and, as has been already said, they _will_ come as
+surely as the miseries foretold, have done: _how_ and _when_ these
+things will be, it is not for us to know, until the Lord shall perform
+his work of mercy, and take His chosen people again into favour.
+
+Mean time the exact fulfilment of prophecy, as shown by their history,
+has ever been regarded as one of the strongest proofs of the truth of
+the Christian religion: thus through the dispensation of the Almighty,
+the Jews have been made the means of strengthening the faith of others
+in those blessed Gospel truths, which unhappily for themselves, they
+still refuse to believe.
+
+It only remains for us to pray for the conversion and salvation of the
+Jews; and to ask God to pour out upon us the help of the Holy Spirit,
+that we may so truly believe all the articles of the Christian faith,
+as to practise the duties which the Gospel sets before us, and act
+always as the servants of the Lord Jesus Christ, whose followers and
+disciples we became at our baptism.
+
+
+LONDON: PRINTED BY E. J. FRANCIS, TOOK'S COURT, E.C.
+
+
+
+
+
+End of the Project Gutenberg EBook of "Granny's Chapters", by Lady Mary Ross
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