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pounds, triumphal entry into Jerusalem, foretelling of its fate, and teaching in the temple, (ch. xix.); Christ's confutation of the chief priests, scribes, elders, and Sadducees, (ch. xx.); he commends the poor widow, foretells the destruction of the temple, delivers the parable of the fig tree, &c. (ch. xxi.); the rulers conspire against Christ; Judas sells him to them; Jesus eats the passover with his disciples ; institutes the Lord's Supper, foretells his being betrayed ; abandonment by his disciples, and denial by Peter, and going out to the Mount of Olives, where he is in an agony, he is apprehended, brought to the high priest's house, denied by Peter, and tried before the Sanhedrin, (ch. xxii.); he is delivered to Pilate, sent to Herod, again sent to Pilate, condemned and crucified, (ch. xxiii.); his resurrection, appearances to the disciples, and ascension into heaven, (ch. xxiv.).*
The Gospel of St. Joun consists of twenty-one chapters; containing an account of the pre-existence, divinity, and creative exertion of the Word of God, the dispenser of light and life, (ch. i. 145.); the mission of John the Baptist, and the non-reception of the Word amongst the Jews, (ver. 6--13.); the incarnation and glory of the Word, (ver. 14.); the Baptist's testimony concerning himself and concerning the Messiah, (ver. 15—34.), which induces two of his disciples to follow Jesus, (ver. 25—39.); the calling of Peter, Philip, and Nathanael, (ver. 40–51.); the miracle of turning water into wine at a marriage in Cana, (ch. ii. 1—11.); the driving of the buyers and sellers out of the temple, (ver. 12--17.); the prediction of Christ concerning his death and resurrection, as a proof of his authority, (ver. 18—22.); the adherence of many to him, because of his miracles, to whom he will not trust himself,knowing what is in man,' (ver. 23—25.); the conversation of Christ with Nicodemus, on regeneration, faith, and fortitude in the cause of truth, (ch. iii. 1—21.); the baptizing of the disciples of Christ in Judea; while John baptizes in Enon, (ver. 22—24.); the testimony of John to the superior excellence of the mission, and the personal dignity of Christ, (ver. 25—36.); the conversation of Christ with a Samaritan woman, near Sychar, to whom he avows himself to be the Messiah ; and many of the Samaritans believe on him, (ch. iv. 1–42.); the healing of the nobleman's son who was sick at Capernaum, (ver. 43–54.); the curing of a man who had been diseased thirty-eight years, at the pool of Bethesda, whom Jesus orders to carry home his couch on the Sabbath, (ch. v. 1—9.); the altercation of the Jews in consequence, first with the man, and then with our Lord, who defends himself by the example of his father, and proves his mission by the testimony of John, the miracles he wrought, the declaration of his Father at his baptism, and the Jewish Scriptures, (ver. 10—47.); the feeding of five thousand men with five loaves and two fishes, (ch. vi. 1—15.); the miracle of Christ's walking on the sea to his disciples, (ver. 16—21.); the instructions of Christ to the people who flock about him
• Comprehensive Bible, Introduction to Luke.
at Capernaum, declaring himself to be the bread of life, prefigured by the manna, at which many are offended and forsake him, (ver. 30—66.); the declaration of Peter, in the name of the twelve, that Jesus is the Son of God,'(ver. 67—71.); the teaching of Christ in the temple at the feast of tabernacles, and the attempt of the Jews to take him, (ch. vii.); his dismissal of the woman taken in adultery, the justification of his doctrine, the opposition of the Jews, and his assertion of his dignity, at which the Jews attempt to stone him, which he eludes, (ch. viii.); the cure of a man born blind by Christ, and his declaration of his being the Son of God,' and the design of his coming, (ch. ix.); Christ's representation of himself as the door of the sheepfold, and the good Shepherd, declaring that his works proves his mission, and that he and the Father are one,' at which the Jews attempt to stone him ; but he escapes and goes beyond Jordan, where many believe on him, (ch. x.); the raising of Lazarus from the dead by Jesus, in consequence of which many Jews believe, while the Pharisees and rulers hold a council against him, (ch. xi.); the anointing of Christ by Mary at Bethany; his triumphal entry into Jerusalem; prophecy of his death ; and warning to the Jews, (ch. xii.); the washing of the feet of his disciples, and prediction of his betrayal by Judas, and denial by Peter, (ch. xiii.); the consolatory discourse of Christ to his disciples and prayer for them, (ch. xiv.-xvii.); his crucifixion, (ch. xviii. xix. 1—37.); his resurrection and appearances to his disciples, (ch. xix. 38—42. xx. xxi.)*.
The ActS OF THE APOSTLES consists of twenty-eight chapters ; containing an account of the ascension of Christ, the death of Judas, and the choice of Matthias in his stead, (ch. i.); the effusion of the Holy Spirit at the feast of Pentecost, and Peter's discourse to the people in consequence, (ch. ii.); the healing of a lame man by Peter and John, and Peter's discourse to the people on the occasion, (ch. iii.); the imprisonment of Peter and John, in consequence of this miracle and teaching, the defence of Peter before the council, and their dismissal, after being threatened, (ch. iv.); the death of Ananias and Sapphira, and various miracles of the Apostles, who, being imprisoned, are delivered by an angel, and being again apprehended, defend themselves before the council, and are beaten and dismissed, (ch. v.); the ordination of seven deacons, and the discourse and martyrdom of St. Stephen, (ch. vi. vii.); the first Jewish persecution, the planting of a church in Samaria, and the conversion of the Ethiopian eunuch through the ministry of Philip, (ch. viii.); the conversion, baptism, and first preaching of St. Paul, (ch. ix. 1—31.); the healing of Æneas, and raising of Tabitha, by St. Peter, the conversion of Cornelius and his family, and the defence of Peter for having associated with the Gentiles, (ch. ix. 32–43. x. xi. 1—18.); the diffusion of the Gospel in Phænice, Cyprus, and Antioch, where the disciples are first called Christians, (ch, xi. 19—30.): the murder of the Apostle James by Herod Agrippa, the mi
raculous deliverance of Peter from prison, and the miserable death of Herod, (ch. xii.); the planting of several churches in Cyprus, Perga in Pamphylia, Antioch in Pisidia, Iconium, Lystra, and Derbe, by Paul and Barnabas, and their return to Antioch in Syria, (ch. xiii. xiv.); the decision of the Apostles at Jerusalem respecting circumcision, and keeping the ceremonial law, with their letter to the churches upon the subject, (ch. xv. 1—35.); the departure of Paul from Antioch, and his preaching in various countries, particularly at Philippi, where he is imprisoned, with the subsequent conversion of the jailor, (ch. xv. 36–40. xvi.); the journeys and labours of Paul and his associates at Thessalonica, Berea, and Athens, with his masterly defence before the court of Areopagus, (ch. xvii.); his journey to Corinth, and thence to Antioch, (ch. xviii. 1—22.); his third departure from Antioch, and the consequence of his preaching at Ephesus, (xviii. 23—28. xix.); his labours in Greece and Asia Minor, and his journey to Jerusalem, (ch. xx.); his persecution at Jerusalem, whence he is sent a prisoner to Cæsarea, (ch. xxi.--xxiii. 1–30.); his arrival at Cæsarea, his defence before Felix, appeal to Cæsar, and defence before Agrippa, (ch. xxiii. 31—35. xxiv.-xxvi.); his voyage from Cæsarea, shipwreck on the island of Melita, and arrival at Rome, where he preaches the Gospel, and resides two years, (ch. xxvii. xxviii.)*
In the EPISTLE TO THE Romans, after the introduction, in which St. Paul shews his apostolical authority, and the great subject of his ministry, and salutes the Christians at Rome, thanking God on their account, and praying for them, (ch. i. 1—15.); he proceeds to shew the relations and obligations of man to God his Creator, and his apostacy from his worship and service; and proves the universal sinfulness of both Gentiles and Jews, and the utter impossibility of any man's justifying himself before God by his obedience, (ver. 16–32. ch. ii. iii. 1—20.) Having thus brought in the whole world guilty before God, deserving of wrath, and shut up under sin and condemnation, he next states the method of salvation by the mercy of God, through the redemption of his Son, and the way of justification by faith in his blood, and the imputation of his righteousness, as “the righteousness of God, which is unto and upon all that believe,' (ch. iii. 21—31. iv.) He then proceeds to shew, that this way
of justification is closely connected with sanctification and obedience; states the believer's experience and conflicts; and displays his character, hopes, and privileges ; and at length leads our reflections back to the source of all their blessings, in the sovereign love and mercy of God, (ch. v.-xi.) Having thus stated doctrines, and answered objections, and discussed several questions relative to the call of the Gentiles and the rejection of the Jews, he applies the whole discourse by a variety of practical exhortations, precepts, and instructions, enforced by proper motives, (ch. xii.xv. 1—13.); and having touched upon some particulars suited to the circumstances of those times, he excuses himself for thus writing to the Romans, and for not having come to them, recommends himself to their prayers, and concludes with affectionate salutations, cautions, and prayers, and with ascribing glory to God our Saviour, (ch. xv. 14—33. xvi.)*
* ('ompreliensive Bible, Introd, to the Acts of the Apostles.
In the First EPISTLE TO THE CORINTHIANS, the Apostle, after having saluted the church, and expressed his thankfulness for the grace and gifts conferred upon them, (ch. i. 149.); reproves their dissensions, exhorts them to unity, defends himself against false teachers, who had alienated them from him, and adds many powerful arguments to reunite them in affection to himself, (ch. i. 10—31. ii.-iv.); reproves them for not excommunicating an incestuous person, (ch. v.); and for their covetous and litigious temper, which caused them to prosecute their brethren before heathen tribunals, (ch. vi. 1—9.); dissuades them from fornication, by shewing its enormity, (ch. vi. 10—20.); gives suitable directions concerning matrimony, (ch. vii. 1—16.); the civil condition of Christians, (17—24), the celibacy of virgins, (25—38.), and widows, (39, 40.); of things sacrificed to idols, (ch. viii.—xi. 1.); and of women speaking in public, and the dress of the sexes, (ch. xi. 2—17.); reproves their irregularities in celebrating the Lord's Supper, with directions for receiving it worthily, (ch. xi.17—34.); delivers instructions respecting the desiring and exercising of spiritual gifts, (ch. xii.- xiv.); proves the certainty of the resurrection, and answers the cavils of false teachers against the doctrine, (ch. xv.); and concludes with directions relative to the contributions for the saints at Jerusalem, promises of shortly visiting them, and salutations to various members of the Church, (ch. xvi.)
In the Second EPISTLE TO THE CORINTHIANS, the Apostle justifies himself from the charge of levity, or worldly policy, in delaying his journey to Corinth, assigning those reasons for this part of his conduct which could not have been disclosed with propriety till the effect of his former epistle. had appeared, (ch. i.); declares the justice of his sentence against the incestuous person, and gives suitable directions respecting his restoration, (ch. ii.); expatiates on his own conduct in the Christian ministry, intermjxing many exhortations with the avowal of his motives and fervent affections in the sacred work, (ch. iii.vii.); excites them, with great address, and earnestness, to complete their contributions for their poor brethren in Judea, shewing the manifold advantages of such services, (ch. viii. ix.); contrasts more directly, yet evidently with great reluctance, his own gifts, labours, sufferings, and conduct, with the pretences of their, false teachers, shewing himself to be 'not a whit' inferior to any of the apostles ; and concludes with various admonitions, and affectionate good wishes and prayers, (ch. x.-xiii.)f
The EPIsTLE TO THE Galatians, in which the Apostle, after saluting the churches of Galatia, (ch. i. 145.) and establishing his apostolic commission against the attacks of the false teachers, (ch. i. 6—24. ii.); he reproves them for departing from that Gospel which he had preached
+ Idem to 1 Corinthians.
• Comprehensive Bible, Introd. to Romans.
to them, and confirmed by the gift of the Holy Ghost, (ch. iii, 1–5.); proves that justification is by faith alone, and not by the deeds of the law, from the example of Abraham, the testimony of scripture, the curse of the law, the redemption of Christ, and the Abrahamic covenant, which the law could not disannul, (ch. iii. 6—18.); shews the use of the law in connection with the covenant of grace, (ch. iii. 19—24.); concludes that all believers are delivered from the law, and made the spiritual seed of Abraham, by faith in Christ, (ch. iii. 25—29.); illustrates his inference by God's treatment of the Jewish church, which he put under the law, as a father puts a minor under a guardian, (ch. iv. 1—7.); shews the weakness and folly of the Galatians in subjecting themselves to the law, and that by submitting themselves to circumcision they become subject to the whole law, and would forfeit the benefits of the covenant of grace, (ch. iv. 8–31. v. 1—9.); gives them various instructions and exhortations for their Christian conduct, and particularly concerning a right use of their Christian freedom, (ch. v. 10—26. vi. 1— 10.); and concludes with a brief summary of the topics discussed, and by commending them to the grace of Christ, (ch. vi. 11—18.)*
The EPISTLE TO TIE EPHESIANS, in which the Apostle, after saluting the church, (ch. i. 1, 2.); praises God for the whole Gospel blessing, (ch. i. 3—14.); thanks God for them, and prays for their more complete illumination and deeper experience of the grace and comforts of the Gospel, (ch. i. 15—23.); contrasts their former wretched and ruined state with their present happy condition, as saved by grace, through the atonement of Christ, reconciled to God, and forming one church, temple, and family with the Jewish converts, (ch. ii.); declares that the mystery concerning their salvation, which was before concealed, had been made known to him by revelation, (ch. iii. 1—12.); fervently prays that they may be strengthened, enlightened, sanctified, and comforted, (ch. iii. 13—21.); exhorts them to walk worthy of their calling, agreeably to the unity of the Spirit and the diversity of his gifts, and to the difference between their former and present state, (ch. iv. 1—24.), to avoid deceit, anger, dishonesty, and other sins, and to cleave to the practice of the opposite virtues, (ch. iv. 25—31. v. 1—21.), to discharge faithfully the relatíve duties of wives and, husbands, (ch. v. 22, 23.), of children and parents, (ch. vi. 1–4.), and of masters and servants, (ch. vi. 5—7.), and to war the spiritual warfare by putting on and using the whole armour of God, and by persevering prayer, (ch. vi. 10—20.); and concludes by commending Tychicus to them, with affectionate salutations, (ch. vi. 21—24.)
In the EPISTLE TO THE PHILIPPIANS, the Apostle after saluting the church, (ch. i. 1, 2.), expresses his thankfulness for their continuing stedfast in the faith, and prays that they may thus continue, (ch. i. 3—11.); informs them that his sufferings and imprisonment, so far from impeding the Gospel, had rather contributed to its success, (ch. i. 12—19.); assures them of his readiness to live or die. as should be most for their
Comprehensive Bible, Introd. to Galatians. + Idem to Ephesians.