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ANALYSIS 
 
 OF THE FOUR 
 
 PARALLEL GOSPELS, 
 
 COLLATED BY 
 
 EDWARD SALMON 
 
 (Late Barrister-at-Law ). 
 
 H onto u : 
 
 LONGMANS, GREEN & CO., PATERNOSTER ROW, 
 
 1876, 
 
PRELIMINARY REMARKS. 
 
 THE TEXT of the four Gospels, as extracted in the following pages, has been 
 entirely drawn from the Parallel Gospels : a work compiled as far back 
 as the year 1829, but published at the same period as the present Analysis. No 
 comment has been here introduced which is not based on the text of those Gospels. 
 
 As the careful student will insist on minutely examining those extracts with 
 the originals from which they have been derived ; he will feel, if not the Necessity, 
 at least the increased Facility, which will be obtained by laying that work before 
 him when examining the present Epitome of it : since he will there see the entire 
 contents of the four Gospels brought into the same pages, and side by side with the 
 undisturbed text of St. Matthew : instead of being obliged to search out the several 
 parallel Passages of each Evangelist, whether identical or varied, through the 
 chapters of the Testament in ordinary use. 
 
 A short summary of all that has descended to us from the Fathers of the 
 second century, material to the date or authorship of the Gospels, is premised. 
 
 The present Analysis does not pretend to contain an exhaustive notice of 
 all the additions, variations and contradictions which are distinguishable in the 
 Text of the several Evangelists — some of them are no further noticed than by being 
 printed in Italics —but only to call attention to the more salient differences. Each 
 Inquirer will be gratified by following out the examination for himself. 
 
 But it was the strong conviction that in the Gospels themselves the genuine 
 substance of the Christian Revelation must be sought for, and found ; and that 
 not only each existing Sect of Christians, but all the Fathers of the second and third 
 centuries, and even St. Paul, and St. John himself, have wandered far from the 
 doctrines which issued from the lips of Jesxts ; which first aroused the attention of 
 the writer of the present pages, and which now induces him to submit their 
 contents to the inquiry and judgment of his Fellows. 
 
EXTRACTS FROM THE EARLY TRADITIONS OF THE GOSPELS. 
 
 "Papias (1) a hearer of St. John and a companion of Polycarp, as Irenseus 
 attests, (2) and of that age as all agree ; in a passage quoted by Eusebius (3) from a 
 work now lost, expressly ascribes their respective Gospels to Matthew and Mark/' 
 
 Paley's Evidences, c. X. s. 6. 
 
 Irenseus saith, li Matthew, among the Jews, writ a Gospel in their own 
 language : while Peter and Paul were preaching the Gospel at Rome, and founding 
 a Church there. After their exit, Mark, the disciple and interpreter of Peter, 
 delivered to us in writing the things that had been preached by Peter : and Luke, 
 the companion of St. Paul, put down in a book the Gospel preached by him. 
 Afterwards, John, the disciple of the Lord, published a Gospel while he dwelt at 
 Ephesus/ J Also, that, " only four Gospels were at that time publicly read and 
 acknowledged. He mentions how Matthew begins his Gospel : how Mark begins 
 and ends his : enumerates the several passages in Luke which are not found in the 
 other Evangelists : (4) states the design with which John composed his Gospel : 
 and accounts for the Doctrinal Declaration which precedes his narrative." 
 
 Idem c. X. s. 10. 
 
 " All the books of the New Testament were written in Greek except the Gospel 
 of St. Matthew : who according to St. Jerome (5) first wrote in Judea, in the 
 Hebrew language." London Encycl. "Bible" 18?9. 
 
 " Tertuixian, (6) and others assert that Mark was amanuensis of St. Peter who 
 dictated his Gospel to him." 
 
 "Several of the ancient Heretics, received only the Gospel of St. Mark. Others, 
 among the Catholics rejected the last twelve verses of his Gospel." 
 
 Idem "Mark" 
 
 " Irenseus says that St. Luke digested in writing what St Paul preached to 
 the Gentiles : and Gregory Nazianzen (7) states that St. Luke wrote with the 
 assistance of St. Paul." Idem " Luke." 
 
 " It is probable enough that the first of the Gospels, for use of Jewish converts 
 was composed in the Hebrew or Syriac idiom. The fact is attested by a chain of 
 Fathers: Papias : Irenseus : Origen: Jerome: &c/' 
 
 Gibbon's Decl. and Fall. p. 817, note e. 
 
 " The Greek translation only is extant." Idem p. 190, note o. 
 
Ci The authentic histories of the actions of Christ were composed in the Greek 
 language at a considerable distance from Jerusalem and after the Gentile converts 
 were grown extremely numerous: under the reign of Nero" (54-68) "and 
 Domitian" (81-96) " and in the cities of Alexandria, Antioch, Home and Ephesus." 
 
 Idem c. XV. p. 199, note p. 
 
 " The two first Chapters of Matthew did not exist in the Ebionite copies/' 
 
 Epiphan Hferes. XXX. 13, Gibbon p. 817. 
 
 (1). PAPIAS. Martyred A.D. 167* (2). IRENJSUS. Martyred A.D. 202. 
 
 (3). EUSEBIUS. A.D. 262 to 338. (4). Which examiners should compare withthe " Four 
 
 Parallel Gospels" and with the aid of Note d,p. 190, Par. Gosp. 
 
 (5). JEROME. A.D. 34O to J£0. (6). TERTULLIAN. Died A.D. 216. 
 
 (7). GREGORY NAZIANZEN. Born A.D. 324. 
 
 It ivill be observed that the Earliest of these Fathers dates beyond a century after the death of Christ. 
 
 But it is from the Gospels themselves that Christians must ascertain what are the 
 .Revelations which those texts announce ; and form their judgment upon the orthodoxy of 
 all christian teachers ; from St. Paul and the Fathers, down to the expounders of our 
 own days. 
 
 Such an examination it is proposed to assist by the following Analysis. 
 
OF ST. MATTHEW'S GOSPEL. 
 
 Beyond the historical particulars before cited there are internal evidences that St. 
 Matthew's was the primitive Gospel. That fact will be established by a comparison of the 
 parallel Texts of Matthew, Mark and Luke. The staple of the two last will then clearly 
 appear to have been drawn from the first. The self-consistency of the original will also 
 become more manifest. From its beginning to the last verse it will be seen to preach 
 " Repentance and Remission of Sins" and the " coming kingdom of heaven," As it 
 advances, it announces Jesus to be the Christ : that there will be a general judgment by him, 
 and an end to the world in that generation : (M. III. 2— IV. 17, 23— X. 7— XVI. 27, 28— 
 XXIV. 3, 6, 13, 14, 42— XXV. 13, 31— XXVIII. 20) a life eternal with God, for the good 
 (M. XIII. 43— XVIII. 10— XXV. 46) andan eternalhell for the wicked. (M. VIIL 12— XIII. 
 42, 50— XVIII. 8— XXIL 13-XXV. 41.) The predictions by Christ of his resurrection ; 
 (M. XVI. 21— XVII. 23— XX. 19) his instructions to his disciples as to the place of his 
 reappearance ; (M. XXVI. 32) the Angel's directions to the visitors at the sepulchre : 
 (M. XXVIII. 7) and the accomplishment of the prediction ; (M. XXVIII. 16, 18) are all 
 more connectedly disclosed in this than in any other Gospel : and it is the only one in 
 which that compendium of christian morals, the Sermon, is given in its entirety. (M. V., 
 VI.j VII.) Finally, it will be found to have been the basis of primitive Christianity. 
 
 We gather from " the Acts " and from the Epistles of St. Paul, that the Apostles 
 commenced their mission at Jerusalem : and continued to meet there at intervals, for years. 
 Humanly judging, it might be expected that, in default of a Gospel written or graved by 
 the finger of the Revealer, a promulgation of the Christian Code and Creed would be 
 issued on the authority of the combined Eleven : and the Gospel of St. Matthew may have 
 emanated from that source. At the commencement of the Apostles' career, zeal would 
 necessarily be tempered with apprehension : which may account for the absence of any 
 compromising identification of such first publication : and the like motives would probably 
 influence any individual Apostle. But whatever be the uncertainty under which St. 
 Matthew's Gospel may labour, it must be acknowledged as the original annunciation of 
 Christ's Life and Doctrine : and posterity must ever accept it as the foundation of the 
 Christian Church. 
 
 As the Apostles were Hebrews, and their first converts were residents in Palestine, in 
 Asia Minor, and in Greece, the Greek language eventually became the necessary medium of 
 impartation ; for, notwithstanding " the Acts" inform us that the gift of tongues was bestowed 
 upon an assembly at Jerusalem, it may be doubted whether those linguists spoke any 
 intelligible language but their own ; and we have no evidence that the gift was extended to 
 the evangelical writers or teachers. St. Paul, who asserts that he received his own inspiration 
 direct from Jesus Christ (Gal. 1. 1 to 19 — 1 Cor. IX. 1 — Ephes. III. 3) and indignantly denies 
 having learned his creed from the Apostles ; although he declares (1 Cor. XIV. 19) that 
 he spoke more languages than they all, yet he lays no claim to use this gift of tongues ; and 
 writes slightingly of it in others. (1 Cor. XIV. 2 to 18.) But the instances of error which 
 appear in the Gospels are sufficient to annihilate the claims to preternatural inspiration : 
 for inspiration cannot err. But that the Gospel of St. Matthew was written by the pen of 
 
4 
 
 Matthew or under bis dictation, is questionable. It contains no indication of it's author 
 nor of the time or place of it's publication. The name of Matthew never appears in it 
 except on the one occasion of his call. From the frequent and sometimes the abrupt 
 introduction of Peter's name (*) an impression arises that -Matthew's Gospel was either 
 written, or chiefly dictated, by Peter himself. His name repeatedly occurs in connection 
 with incidents which only Peter could be supposed to have supplied ; and as his brother 
 Andrew ivas once a disciple of John Bajrtist it is very probable that Peter may have been 
 the Origin of the Gospel history of John Baptist. (M. III. 1 to 17— J- I- 35 to 42— 
 M. XIV. 28 to 31— XVI. 17 to 19— XXVI. 58, 75.) The like frequent mention of Peter's 
 name in the text of St. Mark strengthens the tradition that Mark's Gospel was written by 
 him under Peter's authority : though the omissions and alterations from Matthew's original 
 may denote the growing changes of the writer's credence. 
 
 Should the primitive Gospel have emanated from St. Peter it probably would have been 
 written in the vernacular tongue of Galilee : (M. XXVI. 73) which would explain the loss of 
 it. As Greek converts multiplied, Greek copies became requisite ; and such would be 
 more permanent. But we can scarcely attribute those translations to the publicans or 
 the fishermen of Galilee. In the transfer from a Hebrew patois into Greek, errors must 
 liave occurred : and not only the opportunity, but the temptation, to interpolate 
 according to the received doctrines of the day, would be presented. The two first 
 chapters of St. Matthew, which did not appear in the Ebionite Gospel, and probably 
 other interpolations, some of which will be noticed as we advance, may then have been 
 introduced. 
 
 But that St. Matthew's Gospel was the source from which the texts of St. Mark and 
 
 St. Luke were chiefly drawn will become self-evident when the Gospel of St. Mark 
 
 from the commencemeut of his first up to the end of his fifteenth Chapter, and that of 
 
 St. Luke from the beginning of the third up to the conclusion of the twenty-third Chapter, 
 
 are compared with the paralleled portions of St. Matthew's text. 
 
 It is ever to be borne in mind that Matthew and John are the only two Evangelists who 
 were original Apostles of Jesus associated with him in his mission, and therefore self 
 cognizant of what he did and said. 
 
 (*) See note (g) at the end of the " Parallel Gospels," 
 
 OF ST. MARK'S GOSPEL. 
 
 We have the record of Papias that St. Mark, the interpreter of Peter, wrote his Gospel 
 at Eome ; that he wrote what Peter told him : or what he could remember Petor to 
 have taught. 
 
 Clement has declared his Gospel to have been written at the request of the christian 
 congregation at Rome with the ultimate sanction of Peter. Irenasus on the contrary asserts 
 that it was not written till after Peter's death. But the Gospel itself bears strong proof 
 that the statements of Papias and Clement are correct. Its opening words, " The beginning 
 of the Gospel of Jesus Christ" announce it as a publication to the christian church: and 
 not like that of St. Luke- (L. 1. 1 to 4), as a treatise for an individual. 
 
The writer of St. Mark's Gospel is reputed to be that "John Mark" to whose mother's 
 house Peter came after his escape from prison : (Acts XII. 12) whom Barnabas and Saul 
 had for a minister (Acts XV. 37), and took with them from Antioch. 
 
 As St. Mark's text is, (with few exceptions) as far it goes, nearly identical with the 
 parallel portions of St. Matthew's, it becomes clear that it was drawn either from St. 
 Matthew's Gospel, or from some original common to both of them. We may also notice 
 that the peculiar introduction of Peter's name is repeated throughout this Gospel in almost 
 every instance in which it appears in St. Matthew's (see note g, p. 190, Par, Gosp.) and on 
 two occasions even additionally (Mk. XI. 21 — XIII. 3) which seems to support the assertion 
 of Clement, that Mark's Gospel was written with the sanction of St. Peter. 
 
 There are however remarkable omissions in St. Mark's text : one especially of the 
 entire two first chapters of Matthew's Gospel, containing the genealogy of Joseph, the 
 miraculous conception, and the birth and a portion of the infancy of Jesus. This omission 
 of those two first chapters, if it were the only one in Mark's Gospel, would go far to decide 
 that such two first chapters of Matthew did not exist when Mark wrote : else he would 
 have drawn from them as he has done from the succeeding chapters. But there are 
 omissions of the entire sermon, of the Lord's prayer, of the details of the temptation, of the 
 miracles operated on the Centurion's servant, on two blind men, and on one dumb : also of the 
 communications between John Baptist and Jesus ; (M. XL) and of three of Matthew's 
 parables ; the wedding feast, the ten virgins, and the ten talents ; (M. XXII. 1 to 15 — XXV.) 
 as well as of verses 10 to 13 of Matthew's eighteenth chapter, and of the whole, save two 
 verses of his twenty-third chapter. All which would seem to indicate that a selection of 
 portions from Matthew's text had purposely been made in accordance with the prevailing 
 tenets of the day. Still, in the portions drawn from Matthew's Gospel, St. Mark has kept 
 much closer than St. Luke to the order and to the doctrines of the original ; has made 
 fewer explanations, and still fewer additions. The chief of these last are, one parable, 
 (Mk. IV. 26 to 29) and one miracle : (Mk. VIII. 22 to 25) while St. Luke's Gospel contains 
 seven* additional parables and five new miracles.f 
 
 But the last twelve verses of St. Mark's sixteenth or final chapter exhibit an extraordinary 
 discrepancy, when compared not only with Matthew's twenty-eighth chapter, but with the 
 first eight verses of his own sixteenth chapter. These are the verses mentioned to have 
 been rejected by some among the Catholics. 
 
 The priority in order of date of St. Mark's Gospel over that of St. Luke would seem to be 
 indicated by the circumstance that of those extra parables and miracles given by St. Luke 
 not one is repeated by St. Mark ; while on the contrary the following additional verses of 
 Mark are repeated by St. Luke, and with small superadditions of his own. (Mk. I. 25 — 
 L. IV. 35— Mk. II. 4— L. V. 19— Mk. V. 18 to 21— L. VIII. 38 to 40— Mk. V. 37— L. VIII. 
 51— Mk. V. 29 to 33— L. VIII. 44 to 47— Mk. V. 41 to 43— L. VIII, 54 to r 56— Mk. 
 VI. 15, 16— L. IX. 8, 9— Mk. VI. 33— L. IX. 10.) But these and other minute verifications 
 can only be rendered distinct by a comparison of the several texts as marshalled in the 
 Parallel Gospels. 
 
 * Grood Samaritan, L. X. 30 ; Ten pieces of silver, L. XV. 8 ; Prodigal Son, 
 L. XV. 11 ; Wise Steward, L. XVI. 1; Rich man and Lazarus, L. XVI. 19; Unjust 
 judge, L. XVII. 1 ; Pharisee and Publican, L. XVIII. 18. 
 
 - 1 See Synopsis of Miracles. P. 85. 
 
OF ST. LUKE'S GOSPEL. 
 
 Tradition has attributed the Gospel of St. Luke to the "beloved Physician" mentioned 
 by St. Paul (Col. IV. 14). Who that Theophilus was to whom the treatise is addressed 
 no where appears. There was a Theophilus, Bishop of Antioch, the sixth, in succession from 
 the Apostles,* and a modern author (8) suggests that a certain Bishop of that name 
 who lived about the middle of the Second Century might have been the Theophilus 
 in question. But if " the beloved Physician" was the writer of the Gospel attributed 
 to St. Luke, the anachronism would seem too extensive ; for Irenseus says that Luke 
 was a companion of St. Paul. Yet there are symptoms in St. Luke's Gospel of a later 
 epoch than accords with the period we could assign to the copier of Matthew's Text. 
 Such are the contents of his two first chapters : his contradictory genealogy : his 
 extensive variety of new parables and miracles (9) which he could not personally 
 have heard, or seen, and must have gathered from late sources : his interpretation 
 (after the manner of St. John) of Jesus' assurances that he should rise again : and his 
 omission of Matthew's announcements of the eternal Hell : also his two reappearances 
 of Christ, so different from those recorded by St. Matthew, and similar to two of those 
 asserted by St. John. But that constant tendency to the miraculous and the mystical 
 which increased with the advancing years of Christianity, and of which we may form some 
 estimate by comparing the theological doctrines announced by St. John with the credentials 
 and attributes of Christ described by St. Matthew, and which so often appears in St. Luke's 
 Gospel, is perhaps the strongest internal evidence of the lateness of its production.^ 
 
 That the basis of St. Luke's text (with exception of the variations and additions before 
 referred to) was supplied from the Gospel of St. Matthew will become as evident, from an 
 examination of theip parallel contents, as in the case of St. Mark's Gospel. But St. Luke 
 has taken much larger license both with the order and the doctrines of Matthew's text. 
 He has carried portions of the sermons, which occupies three consecutive chapters (V. VI. 
 VII.) in Matthew's Gospel, in fragmental verses, through his own sixth, eighth, eleventh, 
 twelfth, thirteenth, fourteenth and sixteenth Chapters : so that, but for the near identity 
 of the language, it would scarcely be ascertainable from what place in Matthew's Gospel 
 such detached portions were taken ; and to other passages of the original, St. Luke has 
 added modifications, explanations, and further details of his own ; his authorities for which 
 we can now have no means of ascertaining. 
 
 The examiner will constantly bear in memory that the Gospel of St, Luke was but a 
 trea tiae written for the information of Theophilus. (L. I. 1 to 4.) 
 
 * Lardner. Cred. Pt. ii. — P. 429. in Paley's Evid. Sec. II. I. 
 (8.) Froude's essay on the Gospel History. 
 (9.) Additions in St. Luke's Gospel. Chs. I. and II.— The Genealogy in Ch. III.— 
 16 to 20, 25 in Ch. IV.— 3 to 9 in Ch. V.— 11 to 17, 28 to 50 in Ch. VII.— 1 to 3 in Ch. 
 VIII.— 52 to 56 in Ch. IX.— 7 to 12, 17 to 20, 28 to 37, 38 to 42 in Ch. X.— 52 to 54, 
 37 to 41 in Ch. XI.— 15 to 21, 31 to 37, 42 to 50 in Ch. XII.— 1 to 17 in Ch. XIII.— 
 1 to 15, 25 to 33 in Ch. XIV.— 8 to 32 in Ch. XV.— All Ch. XVI. -4 to 20, 28, 29 in 
 Ch. XVII.— 1 to 14 in Ch. XVIII.— 1 to 11, 27, 28, 40 to 44 in Ch. XIX. 34, 35, 37, 38 
 in Ch. XXI.— 35 to 38, 43, 44, 51 in Ch. XXII.— 27 to 32, 35 to 37, 40 to 43, 45 to 48, 
 56 in Ch. XXIII. 
 
OF ST. JOHN'S GOSPEL. 
 
 Some forty or fifty years, after the death of Christ,* when christians had begun to 
 entertain questions which were subsequently distinguished as Heresies ; the Gospel of 
 St. John appeared. He had therefore survived Peter (martyred a.d. 66) and the fall of 
 Jerusalem (a.d. 73) when he wrote it. His objects in publishing it, as tradition has 
 informed us, (10) were " to remove the errors of the Corinthians, Ebionites, and other sects,'' 
 and to "supply omissions of the other Gospels in the part which took place before the 
 imprisonment of the Baptist" 
 
 The first of these motives possibly might have influenced the Evangelist : although 
 we can scarcely conceive an entirely new history of Jesus' life, from his visit to the 
 Baptist up to his resurrection, to have been necessary, or effective, for such a purpose. 
 But as to the second motive suggested, it is contradictory to the express assertion of 
 St. Matthew's Gospel: (IV. 12, 17) which declares that "Jesus began to preach when he 
 heard that the Baptist was cast into prison :" therefore, there was no " Omission" to be 
 " supplied." Indeed, St. John himself was not called till after the imprisonmnent of the 
 Baptist (M. IV. 12, 17, 21.) 
 
 A stronger object will hereafter appear for the publication of St. John's Gospel. 
 
 Ready assent will be given to the historic statement that John " the beloved disciple" 
 (so termed only in the text of St. John) was the writer of that Gospel : since it relates 
 several facts, small in themselves, (J. XIX. 27, 32 to 35— XXI. 7, 22 to 24) but such as we 
 could only attribute to an eye witness. 
 
 But St. John exhibits a new Phase of Christianity. He christianizes the ^yos of Plato. 
 He abandons all the supernatural details of the conception and birth of Jesus (if they had 
 been accepted before his day) and all St Matthew's revelations and manifestations of the 
 Christ ; and opens his Gospel with a new announcement of his own. " In the beginning was 
 
 THE WOKD : THE WORD WAS WITH GOD : THE WORD WAS GOD : ALL THINGS WERE MADE BY 
 
 Him." There is no longer a semi-human entity ; a God-engendered infant ; but a Being, 
 God from eternity ; who, in full growth of man, " was made flesh and dwelt among us." 
 Whether this dogma is supported by the dicta of Jesus, as afterwards reported in St. John's 
 Gospel, the student will judge. 
 
 St. John's account of the peregrinations of Jesus bears not the smallest resemblance to that 
 of St. Matthew. It consists almost entirely of five visits along with his disciples to Jerusalem : 
 the last only of which is mentioned by St. Matthew : and there are but five intervals in 
 which St. John's narration unites with that of St. Matthew. The first of these is at the 
 meeting of the Baptist with Jesus ; but no Baptism of Jesus is recorded by St. John ; and 
 
 * The great age attained by St. John occasions doubt about the correctness of the 
 date which has been attributed to his Gospel. Under the article "John's Gospel" 
 in the London Encyclopaedia, 1829, we find the following extreme estimate. "After 
 the death of Domitian, John returned to Ephesus, where he composed his Gospel, 
 about the year 96 : and died there in the reign of Trajan, about the year 100 : aged 94." 
 (10.) Lond : Encycl ; "John : Gospel of "— Easebius in Paley's E*id. S. I. 17, p. 133. 
 
8 
 
 the forty days which, according to the synoptic Gospels, were spent in the wilderness ; (M. 
 IV. 1 — Mk. I. 12— L. IV. 1) are otherivise employed in St. John's account. (J. I. 37 to 42 — 
 43 to 51 — II. 1 to 11 — 12 to 13.) The second point of contact is at the call of Peter ; (M. 
 IV. 18 to 20 — J. I. 37 to 41) which is contradictorily related. The third is at the miracle of 
 the five loaves. (M. XIV. 13, J. VI. 5 to 13.) The fourth is at the final passover in Jerusalem 
 (M. XXVI. 1, J, XII. 1), and comprises the proceedings up to the crucifixion ; in which 
 there are repeated discrepancies. And the fifth is at and after the Resurrection ; where the 
 Gospels of St. Matthew and St. John entirely disagree, and even contradict each other. 
 
 A difficulty will be found in synchronizing the first four of the visits to Jerusalem related 
 
 by St. John with the Itinerary of Jesus as detailed by St. Matthew. The first two of them 
 
 are so clearly irreconcilable with the time when, according to St. Matthew (M. IV. 12, 13, 17) 
 
 Jesiis commenced his teaching, And all the first four of them are so inconsistent with his 
 
 travels in the provinces (M. XIV. 34— XV. 21, 29, 39— XVI. 13 21) that they appear but 
 
 as a matrix in which to imbed St. John's mystery of the Godhead of Christ. It even seems 
 
 that St. John's purpose was to publish an independent Gospel t free from the objections which 
 
 were arising to St. Matthew's ; and to give a new basis to the Christian faith, more consistent 
 
 with the doctrines which had been declared by St. Paul and the preachers of later years. 
 
 ■ The miraculous conception and birth (if they then formed part of Matthew's and of Luke's 
 
 Gospels) could scarcely consist with a Being, God from Eternity. The Sermon and Prayer 
 
 to the Father were too practical and simple to satisfy the theological doctrines of heretics, 
 
 or of orthodox believers ; the eternal Hell shocked all human feeling, and the instinct of 
 
 Justice in man's understanding ; the predictions of the end of the world immediately 
 
 after the destruction of the temple, and of the second coming of Christ to Judgment in 
 
 that generation, had begun to be mistrusted and might soon be known to be false. St. 
 
 John therefore abandoned all these objectionable difficulties, and substituted a general 
 
 Judgment of all mankind after death for the expected second coming of Christ in that 
 
 generation; and a resurrection to " Judgment " instead of an eternal Hell, as the punishment 
 
 of the wicked ; and he announced a hig/ier mystery of Christ's Nature ; declaring him u God 
 
 from the beginning by whom all things were made : v:ho had been made flesh and dwelt among 
 
 us." To support these revelations he wrote anew Gospel from which every passage in 
 
 Matthew's text which was antagonistic to them was excluded, and was substituted by others 
 
 consistent with them ; and in which Gospel every miracle (except that of the five loaves and 
 
 of Jesus walking on the sea, with which the former miracle concludes) is a new one • and 
 
 every re-appearance of Christ after his resurrection is not only dissimilar but contradictory 
 
 to, and irreconcilable with those reported by St. Matthew, 
 
WE proceed to the ANALYSIS of the FOUR PARALLEL GOSPELS. 
 
 MATTHEW I. and II. LUKE I. and II. 
 
 N.B. All words inclosed in square brackets [ ] are from the amended translation of Dean Alford. 
 
 St. MATTHEW, I. St. LUKE, I., III. 
 
 I. 1 to 17. The Genealogy of "Jesus the son of III. 23 to 38. The Genealogy in the ascending line: 
 
 Abraham," deduced in the descending line from Abra- through Joseph supposed father of Jesus to Nathan 
 
 ham to David : and from David through his son son of David : (iustead of Solomon) and from David, 
 
 Solomon to Joseph, husband of Mary. through Abraham up to Adam the Son of God. 
 
 One of these Genealogies mvst be erroneous. If Matthew's genealogy had formed portion 
 of his Gospel -when Luke wrote, would not Luke have copied it, instead of giving a new 
 and contradictory one of his own 1 
 
 I. 1 to 25. History of the Birth of John Baptist. 
 Zacharias, a priest— Elizabeth his wife — who waa 
 barren and stricken in years — an angel appeared to 
 Zacharias, saying, Elizabeth shall bear a son — thou 
 shalt call his name, John — He shall make ready a 
 people for the Lord— Thou shalt be dumb till these 
 things be performed— Elizabeth brought forth a Son : 
 John — Zacharias spoke — The child was in the deserts 
 till the day of his showing to Israel. 
 
 This history of the abnormal Conception of the Baptist is given only by St. Luke. 
 Whence did he obtain it? St. Peter's brother Andrew (J. I. 37, 41) was originally a 
 disciple of the Baptist. Conld it have been through Peter ? 
 
 18 to 24. Mary was espoused to Joseph — before I. 26 to 35. In the sixlh month the angtl Gabiiel 
 they came together she was found with child by the was sent from God to a virgin espoused to Joseph of 
 Holy Ghost — The angel of the Lord appeared to the house of David — named Mary — The angel said to 
 Joseph in a dream : saying, Fear not — -that which is her — Thou shalfc conceive, and bring forth a son, and 
 conceived in her is of the Holy Ghost — She shall shalt call his name Jesus : he shall be called the Son 
 bring forth a Son — Thou shalt call his name Jesus, of the Highest ; God shall give to him the throne of 
 Mary brought forth her first-born son — and Joseph his father David. He shall reign over the house of 
 called his name Jesus. David for ever — The Holy [Spirit] shall come upon 
 
 thee — That holy thing which shall be born of thee 
 shall be called the Son of God. 
 
 The preternatural is freely employed throughout these two first chapters of Matthew and 
 
 Luke. Two angels appear : one to Joseph in a dream : one to Mary in person : whom St. 
 
 Luke was enabled to identify as Gabriel ! The same angel informs Mary of the conception 
 of Elizabeth. 
 
 No portion of this appears in either the Gospel of Mark or John. 
 
 That the Mother of Jesus, who had received this communication of Gabriel (L. I. 26) and 
 felt herself the Parent of a God-engendered child, should have exhibited no future evidence 
 of that consciousness ; should, at a future day, have "stood without, desiring to speak with 
 him," and been treated as secondary to his audience ; (M. XII. 46) that Jesus should have 
 " found no houor in his own house and country f (M. XIII. 57) have been thrust out of 
 Nazareth ; (L. IV. 29) his friends endeavouring " to lay hold of him as one beside himself f 
 
10 
 
 (Mk. III. 21) seem sadly to testify the mother's knowledge of the half celestial nature of her 
 son, above declared. 
 
 St. MATTHEW, II. 
 II. 1 to 11. When Jesus was born in Bethlehem, 
 came wise men from the east to Jerusalem, saying, 
 Where is he that is born King of the Jews ? for we 
 have seen his star in the east — When Herod heard these 
 things he was troubled, and all Jerusalem with him — 
 He gathered the priests and Scribes and demanded 
 where Christ should be born. They said in Bethlehem. 
 Herod inquired what time the star appeared : and sent 
 them to Bethlehem to search for the child and bring him 
 word — They departed. The star, which they saw 
 in the east, went before them till it stood over where 
 the child was — They came into the house — saw the 
 young child and Mary his mother — BeiDg warned 
 of God in a dream not to return to Herod ; they 
 departed into their own country. 
 
 St. LUKE, II. 
 
 II. 4 to 20. Joseph went from Nazareth to Bethle- 
 hem — with Mary his espoused wife — While there, 
 she brought forth her first-born son j wrapped him in 
 swaddling clothes, and laid him in a manger — There 
 were in the same country shepherds — The angel of 
 tlie Lord came upon them; and the glory of the Lord 
 shone round about them — The aDgel said, / bring 
 you good tidings — unto you is born this day in the 
 city of David, a Saviour, which is Christ the Lord 
 Ye shall find the babe wrapped in swaddling clothes 
 lying in a manger. There was with the angel a 
 multitude of the heavenly host — When the shepherds 
 had seen the child they made known abroad the 
 saying which was told them concerning the child t and 
 returned praising God. 
 
 Can we realize the appearance, the motion, the subsequent fixation, and the final loss of 
 this star which travelled till it stood over the child ? Or that " multitude of tlie heavenly 
 host r f or such an annunciation, through shepherds to mankind of the Saviour's birth F 
 
 16. When Herod saw that he was mocked of the 
 wise men, he sent forth and slew all the children that 
 were in Bethlehem and the coasts thereof, from two 
 years old and under. 
 
 It is to be observed that Josephus, who has appropriated large portions of his history 
 (B. XIV. ch. 9 to B. XVII. ch. 8) to the details of Herod's life, never notices the appearance 
 of this star which " troubled Herod and all Jerusalem f nor these apprehensions of the infant 
 Messiah. He has given, at full length, the charges preferred, before Caesar, against Herod, 
 after his decease, by a deputation of above 8,000 Jews, seeking to be delivered from kingly 
 government : who asserted that " Herod, though in name a king, had used authority 
 to their destruction : ;/ had " slain their nobility :" &c, while his son, Archilaus, had 
 " slaughtered 3,000 of their people at the temple :" yet the historian never mentions that 
 slaughter of the innocents imputed by Matthew to Herod. 
 
 St. MATTHEW, II. 
 
 II. 13 to 23. When the Magi were departed the angel 
 of the Lord appeared to Joseph in a dream : saying, 
 Arise, take the young child and his mother, and flee into 
 Egypt : and be there till I bring thee word : for Herod 
 will seek the child to destroy him. He arose, took 
 the child and his mother, and departed into Egypt : 
 and was there till the death of Herod. When Herod 
 was dead, the angel appeared to Joseph in a dream in 
 Egypt; saying, Arise, take the child and his mother and 
 go into the land of Israel — He arose, took the child 
 and his mother, and came into the land of Israel, and, 
 warned of God, 
 came and dwelt in Nazareth. 
 
 St. LUKE, II. 
 
 II. 21 to 39. When eight days were accomplished 
 the child was called Jesus. 
 
 When the days of Mary's purification were accomplished 
 they brought him to Jerusalem; to present him to the 
 Lord and offer sacrifice, 
 
 and when they had performed all things according to 
 the law 
 
 returned to their own city Nazareth. 
 
 42. When Jesus was twelve years old they went to 
 Jerusalem, &c. 
 
 43. The child tarried in Jerusalem. 
 
 46. His parents found him in the temple. 
 61. He went down with them to Nazareth and was 
 subject unto them. 
 
11 
 
 All that is disclosed of Jesus' life up to thirty years of age is contained in these three 
 verses (43 to 51) of St. Luke. 
 
 On the contents of these two questionable chapters it is only needful to remark, (1.) that 
 history has not noticed the appearance of the star which guided the Magi and the shepherds ; 
 the continued existence of which would have supplied a more stupendous and indubitable 
 evidence of Christ's birth than all the other miracles by which his mission is supported. (2.) 
 That the Genealogy, as deduced by Matthew from Solomon, and by Luke from Nathan, is 
 contradictory. (3.) As also is the sheltering of the holy Family in Egypt (according to 
 Matthew) and their return (according to Luke) from Jerusalem direct to Nazareth. 
 
 The Ebionites (as we have seen) rejected the two first Chapters of St. Matthew's Gospel. 
 Had those chapters existed when St. Luke wrote, we should expect to fiud that he would 
 have extracted their contents ; instead of supplying two new and contradictory Chapters of 
 his own. 
 
 Should they all be apocryphal, what becomes of the preternatural conception ? Then 
 the history of Jesus would begin in all the four Gospels with his presentation at the baptism of 
 John. 
 
 That such was once the case will appear probable when we arrive at the examination 
 of the exordiums of Mark I. and Luke III. 
 
 JOHN, I. 
 
 I. lto4. In the beginning was the Word: The Word 
 ivas with God: The Word was God. All things were 
 made by him. In him was life and the life was the 
 light of men. 
 
 14. And the Word [became] flesh and dwelt among 
 us. 
 
 18. No man hath seen God. The only begotten 
 son, which is in the bosom of the Father, He hath 
 declared him. 
 
 In these opening verses (1, % 3, 14,) we have St. John's oracular DECLARATION of 
 FAITH: which he endeavours to sustain throughout his Gospel by the Dicta of Jesus. 
 How far they will support it remains for examination. 
 
 St. MATTHEW, HI. St. MARK, I. St. LUKE, HI. 
 
 (A t this point St. Mark and St. Luke commence to supply their text from the Gospel of St. Matthew : 
 or from the same common original.) 
 
 1. The beginning of the Gospel of 1. Now in the fifteenth year of 
 Jesus Christ, the Son of God. the reign of Tiberius Caesar; Pon- 
 
 tius Pilate being Governor of Judea. 
 2. Annas and Caiaphas being 
 1. In those days came John the high priests; the word of G<_d came 
 
 Baptist — preaching in the wilder- 4. John did baptize in the wil- unto John, the Son of Zacharias in 
 nees. ' derness. the wilderness. 
 
 Here are two exordiums (Mk. I. 1. — L. III. 1, 2). One of them still fulfilling its original 
 purpose of opening the Gospel of St. Mark. The other appearing to have once formed the 
 introduction to some other writing (for the real exordium of St. Luke's Gospel is his address 
 to Theophilus — L. I. 1 to 3). As from examination of the parallel texts of the synoptic 
 evangelists it will soon become evident that St. Luke's Gospel, from the commencement of 
 
12 
 
 this third chapter to the end of its twenty-second verse, and from the beginning of his 
 fourth chapter to the end of his twenty-third chapter, was (with exception of some 
 explanations, new parables and miracles introduced by himself) originally drawn from St. 
 Matthew's text; it becomes probable that this second exordium, still found in St Luke's 
 Gospel, also once formed portion of Matthew's Gospel ; and that it was removed in order to 
 connect his now existing second and third chapters together. St. Matthew's present Gospel 
 contains no exordium ; and its opening appears to be peculiarly abrupt. 
 
 Let us examine whether any symptom remain of one having been removed. 
 
 " In those days came John the Baptist preaching." (M. III. 1.) To what days does the 
 writer refer ? Turning to the last verse of the preceding chapter (M. II. 23) it is found that 
 " those days" refer to the days when Joseph and Mary first returned with the infant Jesus to 
 dwell in Nazareth. 
 
 The Baptist was then a baby ; six months older than Jesus. (L. I. 36.) It therefore 
 seems probable that when the two first apocryphal chapters were added to Matthew's 
 Gospel this exordium was removed from the opening of the then first, but now third 
 chapter ; and the words " in those days came " were inserted to bridge over the interval 
 of about thirty years (L. III. 23), from the babyhood of the Baptist till the commencement 
 of his preaching, and connect the present second and third chapters of Matthew together : 
 though, as is evident, incompatibly. 
 
 The list of epochs above given (L. III. 1, 2) awakens, at first, a hope that some one of them 
 might be made available for fixing the commencement and duration of Christ? s mission; 
 but as they are applied only to the beginning of the Baptises preaching, that hope fails. 
 The sole standard, in the nature of a date, which can be found applicable to the incidents 
 of Jesus' mission, is the incarceration of the Baptist. (M. IV. 12.) 
 
 St. MATTHEW, III. St. MARK, I. St. LUKE, III. St. JOHN, I. 
 
 I. Saying, Repent ye : 4. And preached the 3. He came preaching 26, 27. John said, I bap- 
 for the kingdom of heaven baptism of repentance the baptism of repentance tise with water : 
 
 is at hand. for the remission of sins. for the remission of sins. but there standeth one 
 
 among you whom ye know 
 not. 
 
 II. I baptise you with 8. I have baptised you 16. I baptise you with 
 wateruntorepentance: but with water water: but one mightier He coming after me is pre- 
 he that cometh after me comeih : f erred before me. 
 
 shall baptise you with the but he shall baptise you He shall baptise you with 
 Holy Ghost. with the Holy Ghost. the Holy [Spirit] 
 
 and with fire. and with fire. 
 
 Notice this (J. I. 26, 27) the first essential variation from St. Matthew's text. 
 
 12. He will burn up the 
 
 chaff with unquenchable (Same) 
 
 fire. 19. This is the record of 
 
 John, when Priests from 
 Jerusalem asked Mm, 
 " W7w art thou r 
 
 20. I am not the Christ. 
 
 21. Art thou [Elijah ?] 
 
 "I AM NOT." 
 
 Thus far the preachings are those of JOHN BAPTIST. But it is to be noticed that even 
 these St. John does not record. Especially observe the 21st verse of St. John. 
 
13 
 
 (Here the History of Jesus' Mission begins ;) 
 
 (And we arrive at the first Interval where the Gospels of Matthew and John treat of similar 
 events, seemingly at the same time. ) 
 
 St. MATTHEW, III. 
 
 13 to 17. Cometh Jesus 
 from Galilee to Jordan 
 unto John to be baptised — 
 John forbade him — Jesus 
 said, suffer it to be so now 
 — Jesus, when baptised, 
 went up out of the water 
 — Lo ! the heavens were 
 opened : and He saw the 
 Spirit of God like a dove, 
 descending and coming 
 upon him : 
 
 and lo ! a voice from hea- 
 ven, saying, This is my 
 beloved Son, in whom I 
 am well pleased. 
 
 St. MARK, I. 
 
 9 to 11. Jesus came from 
 
 Nazareth — ivas baptised 
 of John in Jordan — com- 
 ing up out of the water he 
 saw the heavens opened, 
 and the Spirit like a dove 
 descending upon him. 
 
 And there came a voice 
 from heaven, Thou art my 
 beloved Son ; iu [thee] I 
 am well pleased. 
 
 St. LUKE, III. 
 
 21, 22. When all the 
 people were baptised ; 
 
 Jesus also being baptised, 
 and praying j the heaven 
 was opened, and the Holy 
 [Spirit] descendedin a bodi ly 
 shape like a dove upon 
 him : 
 
 aud a voice came from hea- 
 ven ; Thou art my beloved 
 Son, in [thee] I am well 
 pleased. 
 
 (First Interval) 
 St. JOHN, I. 
 29. The next bay, John 
 seeth Jesus coming, and 
 saith, Behold the Lamb 
 of God which taketh 
 away the sins of the 
 
 WORLD. 
 
 32. And John bare re- 
 cord, saying [I have beheld} 
 the Spirit descending from 
 heaven [as] a dove : and it 
 [remained] upon him. 
 
 33. I knew him not; but 
 he thatsentme said, " Upon 
 whom thou shalt see the 
 Spirit descending and re- 
 maining — is he which bap- 
 tiseth with the Holy [Spirit. ] 
 
 34. And I [have seen] 
 and bear record that THIS 
 IS THE SON OF GOD. 
 
 35. Again, the next day, 
 John stood and two of his 
 Disciples (see v. 29). 
 
 36. Looking on Jesus, 
 as he walked, he saith, 
 BEHOLD THE LAMB 
 OF GOD! 
 
 Observe the differences between Matthew's and John's account of this scene. 
 
 John mentions no baptism of Jesus : introduces the " Lamb of God/' (Source of the Atone- 
 ment). Declares that he knew him not till he saw the Spirit, as a dove, descending 
 and remaining upon him. Therefore declares him to be the Son of God. 
 
 To have baptised such an entity would have been derogatory and inconsistent. 
 
 23. Jesus was about 
 thirty years of age. 
 
 At the first appearance of one, having the appearance of a man of thirty, and being the 
 bearer of a new revelation to mankind, we naturally seek to be informed about the full 
 particulars of his life throxighout that earlier period. But this passage (L. III. 23) of St. 
 Luke, unsustained by any other Gospel, is all that has descended to us upon that subject, 
 except the particulars of Ms infancy, also related by Luke in his dubious second chapter. 
 (L. II. 41 to 51.) 
 
 (See M. I. 1 to 17.) 
 Genealogy through Solo- 
 mon". 
 
 23 to 38. Genealogy 
 through Nathan, 
 
14 
 
 St. MATTHEW, IV. 
 
 IV. 1 to 11. Jesus was 
 led by the spirit into the wil- 
 derness to be tempted of the 
 Devil. Fasted forty days 
 and nights — Tempter said, 
 Command these stones to 
 be made bread — Seateth 
 him on a pinnacle of the 
 temple — From a high 
 mountain showeth him 
 kingdoms — Jesus replied, 
 Get thee behind me, Satan 
 — The Devil leaveth him. 
 Angels came, and minis- 
 tered unto him. 
 
 St. MARK, I. 
 
 12, 13. Immediately the 
 spirit driveth him into the 
 wilderness : and he was 
 there forty days, tempted 
 of Satan. 
 
 St. LUKE, III. 
 
 1 to 13. ) 
 
 (Almost the same as St, 
 Matthew's.) 
 
 St. JOHN I. 
 
 Angels ministered unto 
 him. 
 
 The Devildeparfced from 
 him for a season. 
 
 Human reason cannot realise this statement of the temptation ; whether the fabrique of 
 Jesus have been human or beyond humanity. St. John, having announced Jesus as God 
 (J. I. 1 to 4,) omits it. 
 
 (Here the Preaching of Jestts begins.) 
 
 St. MATTHEW, IV. 
 
 12. When Jesus had 
 heard that John was cast 
 into prison he departed 
 into Galilee : 
 
 13. And leaving Naza- 
 rethim came and dwelt in 
 Capernaum. 
 
 17. Fromthattime Jestts 
 
 BEGAN TO PREACH, and to 
 
 say, Repent, for the king- 
 dom of heaven is at hand. 
 
 St. MARK, I. 
 
 14. After John was put 
 in prison Jesus came into 
 Galilee preaching the Gospel 
 of God. 
 
 21. And they [go] into 
 
 Capernaum. 
 
 15. The time is fulfilled. \ 
 The kingdom of God is at ' 
 hand : repent, and believe ( 
 
 St. LUKE, IV. 
 
 14. Jesus returned in the 
 power of the spirit into 
 Galilee. 
 
 15. And taught in their 
 
 St. JOHN, I. 
 
 31. And came down to 
 
 Capernaum. 
 
 the Gospel. 
 
 Notice how St. Luke appears to drop St. Matthew's teaching, " the kingdom of heaven is 
 at hand " (M. 17 — Mk. 15 — L. 15). As well as the statement that it began after the 
 Baptist was in prison. As if he had written in the day of St. John. 
 Keep in memory this first doctrine of the Baptist and of Jesus ; and that Jesus' preaching 
 began when the Baptist was cast into prison : as the imprisonment of the Baptist and 
 verses 12, 13, 17 of M. IV. will supply something equivalent to a date by which to test many 
 portions of St. John's Gospel. 
 
 22 to 27. (Miracle.) 
 An unclean spirit cured. 
 
 33 to 36. (same.) 
 
 TJiis would seem to be the first miracle. But it does not appear either in St. Matthew's or 
 St, John's Gospel. On the contrary St. John has cautiously specified, the miracle at the Cana 
 r marriage as Jesus' first miracle. But the Baptist had not then been cast into prison^ which 
 would appear to vitiate the whole of John's anterior portions of the mission. 
 
15 
 
 (We arrive at tlte second interval where St. Matthew and St. John are treating of tlie same event, 
 but seemingly at a different point of time.) 
 
 St, MATTHEW, IV. 
 
 18 to 20. Jesus walking | 
 by the Sea of Galilee, saw 
 two brethren : Simon called 
 Peter, and Andrew his 
 brother ; casting a net into 
 the sea. 
 
 He said, Follow me and 
 I will make you fishers of 
 men. 
 
 They followed him. 
 
 21. Going on, he saw 
 two other brethren, James 
 and John his brother, in a 
 ship. He called them. 
 They followed him. 
 
 • St. MARK, I. 
 
 16 to 20. (Same.) 
 
 St. LUKE, V. 
 
 V. 1. He stood by the 
 lake of Geresaret 
 
 V. 2 to 10. And saw 
 two [boats] standing by 
 the lake. Said to Simon, 
 Launch out — let down 
 your nets for a daught. 
 Simon said — Master, I 
 will let down the net. 
 They inclosed a multitude 
 of fishes, tilled both the 
 [boats] so that they began 
 to sink. Peter was as- 
 tonished ; so were James 
 and John, partners with 
 Simon. 
 
 Jesus said to Simon, 
 From henceforth thou 
 shalt catch men. They 
 brought their [boats] to 
 land and followed him. 
 
 St. JOHN, I. 
 
 35, 36. Next day, John 
 standing- -said, Behold the 
 Lamb of God ! 
 
 37. The two disciples 
 heard him speak, and 
 followed Jesus. 38. Jesus 
 turned : said what seek 
 ye ? They said, Rabbi, 
 where dwellest thou ? 39. 
 He saith, Come and see. 
 They came : remained 
 with him that day. 40. 
 One of the two was Andrew, 
 Simon's brother. 41. He 
 first fndeth his own brotlier 
 Simon, and saith to him : 
 We have found the 
 Christ. 42. He brought 
 him to Jesus. 
 
 Jesus — said, Thou art 
 Simon, the son of [Jonas.] 
 Thou shalt be called 
 Cephas. 
 
 In the foregoing verses (J. 1. 35, 41) we find the clue to (at least) all that is recorded in St. 
 Matthew's Gospel respecting the early preaching of the Baptist. Peter's brother, Andrew, was 
 originally the Baptisfs disciple ; and we begin to perceive how much Peter may have con- 
 tributed to Matthew's Gospel. 
 
 As will be seen, St. John's account (J. I. 37 to 42) of Simon's call is contradictory in every 
 particular to that given by St. Matthew, St. Mark and St. Luke. St. John also omits his own 
 call ; which Matthew describes as occurring immediately after St. Peter's. Why ? 
 
 And here (L. V. 3 to 9,) we have, in St. Luke's Gospel, the second miracle : being the first 
 of Luke's materM additions to Matthew 's text. St. John never notices it ; though present. 
 
 St. MATT., IV. St. MARK, I. St. LUKE, V. St. JOHN, I. 
 
 43. The day following (ie. t the day after tJie 
 meeting at John's baptism, J. I. 29, 35) Jesus would 
 go forth into Galilee. 44. Findeth Philip, saith 
 unto him "Follow me." 45. Philip findeth Nathaniel, 
 saith to him, "We have found him of whom Moses 
 did write, Jesus of Nazareth," &c. 47 to 51. Jesus 
 saw Nathaniel coming— said, "Behold an Israelite 
 indeed" — Nathaniel said, "Whence knowest thou 
 me?" Jesus answered, "Before Philip called thee, 
 when thou wast under the fig tree I saw thee." 
 Nathaniel answered, "Pabbi, Thou art the Son of 
 God : Thou art the King of Israel." Jesus answered, 
 "Because I saw thee under the fig tree, believest 
 thou ? — ye shall see the heavens [opened], and the 
 angels of God ascending and descending upon the Son 
 of man." 
 
 The mysterious conversation described (J. I. 47 to 51) scarcely seems to justify Nathaniel's 
 conclusion that Jesus was the Son of God, the King of Israel. 
 
 From that point up to the end of his fifth chapter, St. John entirely departs from the 
 other Evangelists. 
 
16 
 
 St. MATT., IV. St. MARK, I. St. LUKE, V. St. JOHN, II. 
 
 1. toll. On the third day (see v. 29, 35, 43) there 
 was a marriage in Cana — Jesus and his disciples were 
 bidden. 
 
 5. His mother saith to the servants whatsoever he 
 saith unto you do it. 
 
 (Miracle: Water into Wine.) 
 This beginning of miracles did Jesus in Cana of 
 Galilee. 
 
 St. John exhibits a studious exactness in thus specifying the employments of Jesns during 
 the first three days after his meeting with John the Baptist. (J. I. 35, 43 — II. 1.) While the 
 synoptic Gospels account for the forty days, following that meeting, at the temptation in the 
 wilderness ; John carefully points out, that on the first of those three days Jesus made his 
 call of St. Peter : (though he gives quite a contradictory account of it) that on the second 
 day Jesus chose Philip and Nathaniel : and that on the third day the conversion of water 
 into wine took place at the marriage feast in Cana. This miracle, thus carefully declared to 
 have been "the beginning of Miracles/' (J. II. 11) was not the first : if we may credit the 
 texts of St. Mark and St Luke. The unclean spirit in the synagogue, and the draught of 
 fish at which St. John himself was present (Mk. I. 23— L. IV. 33 — L. V. 6 to 11) being 
 the first and second miracles recorded by those Evangelists. 
 
 "We shall therefore have to seek for St. John's motive in this prominent, and seemingly 
 purposed, contradiction of the texts of the two other Gospels. 
 
 The guests at Cana do not appear to have been aware of the transformation of the wine 
 which they drank : they remarked that "the best was kept till the last." (J. II. 10.) There 
 was therefore no motive of compassion, no object of miraculously proving the truth of Jesus' 
 mission to be served by such a miracle. In the fifth verse the mother seems to show some 
 knowledge of Jesus' preternatural powers. A symptom which never appears in either 
 of the Gospels. 
 
 But this frost-work of deductions is dissolved by one single ray : by one Fact. The 
 miracle of Cana took place (if at all) before the incarceration of John Baptist : when only Jesus } 
 progress began. (M. IV. 12, 17.) 
 
 12. After this he went down to Capernaum, he, 
 his mother and his brethren, and disciples; and they 
 continued there not many days. 
 
 Can St. John mean that "dwelling in Capernaum" described by Matthew (M. IV. 13) as 
 taking place after the temptation ; and yet overlook the first miracle operated in the synagogue 
 there? (Mk. I. 23.) 
 
 13 to 16. The Jews 9 Passover was at hand and Jesus 
 (First visit to Jerusalem.) went tip to Jerusalem : and found in the temple those 
 that sold doves, and the changers of money sitting : he 
 made a scourge of small cords — drove all out of the 
 temple : the sheep and oxen : poured out the changers 7 
 money and overthreio the tables : and said to them that 
 sold doves, " Take these things hence: maize not my 
 Father's house a house of merchandize." 
 
 These incidents (J. II. 13 to 16) are given in the other three Gospels as occurrences at the 
 fi)\al visit to Jerusalem ! (M. XXI. 12 to 14— Mk. XL 15 to 17— L. XIX. 45) and this 
 
17 
 
 St. MATT., IV. St. MARK, 1, St. LUKE, V. St. JOHN, II., III. 
 
 displacement of them casts suspicion on this and the three following visits described by St. 
 John's Gospel. 
 
 18. The Jews said, "What sign showest thou to 
 ua, seeing that thou doest these things ?" 
 
 19. Jesus said, "Destroy this temple, and in three 
 days I will raise it up. " 
 
 21. Jesus spake of his body. 
 . 22. When, therefore, he was risen his disciples 
 remembered that he had said this : and they believed 
 the Scripture and the word which Jesus had said. 
 
 The early introduction by St. John of this saying of Jesus (J. II. 21) and St. John's 
 comment upon it (v. 22) may not at first appear to be very essential. But with that 22nd 
 verse commences St. John's systematic dissent (J. II. 21— XX. 9.) From passages in 
 Matthew's text (M. XVI. 21— XVII. 9— XX. 19— XXVI. 32— XXVIII. 7—10.) 
 which will come under future notice. The inquirer will keep in mind that the words here 
 attributed to Jesus (John II. 19) were uttered in the course of the first visit to Jerusalem ; 
 when the Baptist was not yet cast into prison. 
 
 23. When he was at Jerusalem at the passover 
 many believed in his name when they srnn the miracles 
 which he did. 
 
 The substance of this verse (J. II. 23) appears to have been drawn unwarily (like the 
 clearing of the temple) from Matthew's Text (M. XXI. 14) " and the blind and lame came 
 to him in the Temple and he healed them : 5 ' for St. John has not yet particularized any miracle 
 performed at Jerusalem : and one only at Cana — and observe the Baptist is not yet imprisoned. 
 
 Oh. III. 
 
 1, 2. Nicodemus came to Jesus by night, and said, 
 tf We know thou art a teacher from God, for no man 
 
 can do these miracles that thou doest except God be with 
 him. " 
 
 Same comment as at J. II. 23. 
 
 5. Jesus. answered, Except a man be born of water 
 and the spirit he cannot enter into the kingdom of 
 God. 
 
 13. No man hath ascended into heaven but he that 
 came down from heaven ; the Son of Man, which 
 IS in heaven. 
 
 14. The Son of Man must be lifted -iq\ 
 
 15. That whosoever believeth in him may not perish, 
 but have eternal life. 
 
 16. God so loved the world that he gave his only 
 begotten Son, that whoso believeth in him might not 
 perish, but have eternal life. 
 
 17. For God sent not HIS son into the world that he 
 [might judge] the world ; but tliat the tvorld through 
 him might be saved. 
 
 18. He that believeth not [hath been judged], 
 because he hath not believed .in the name of the only 
 begotten Son of God. 
 
 Compare J. III. 17, 18, with J. V. 22, 27. 
 4 
 
18 
 
 St. MATT., IV. St. MARK, 1. St. LUKE, V. St. JOHN, III. 
 
 Here terminates St. John's account of Jesus' first visit to Jerusalem, in the course of 
 which the only incidents related are, The clearing of the Temple by Jesus ; (belonging, accord- 
 ing to the other three Evangelists, to the fifth visit :) the nightly interview with Nicodemus ; at 
 which Christ's nature and office are explained : and the assertion that many believed because, of 
 the miracles they saw. The residue is St, John's exposition, by Jesus' mouth, of the nature and 
 mission of Christ ; " the son of man, the only begotten Son of God;" " that came down from 
 heaven " which is in heaven who must be lifted up that whoso believe in him may have ever- 
 lasting Life/' Compare this teaching with that delivered by Matthew's Text : " Repentance 
 and remission of sins;" " the kingdom of heaven is at hand." But in the 17th verse — "God 
 sent not his Son into the xoorld that he should judge the world " — we may discover John's first 
 antagonistic move against the " second coming of Christ to Jxhdgment in that Generation/' 
 
 How far the son of man, Ihe begotten Son of God, consist with J. I. 1 to 4, remains for 
 
 consideration. 
 
 22, 23. After these things came Jesus and his 
 disciples into Judea ; there tarried and baptized. 
 John also was baptising in ^Enon. 
 
 24. Fob John was not yet cast into Prison. 
 
 These verses (22, 23, 24) enable us to compare the order of transactions already epitomised. 
 St. Matthew writes (iv. 12 to 21) that "when Jesus heard that John was cast into prison he 
 came, and dwelt in Capernaum ; from that time began to preach : and walking by the sea 
 of Galilee saw Peter, Andrew, .James and John : and called them." "We have seen the con- 
 tradictory account given by Matthew and John of Peter's call. (M. IV. 18 — J. I. 37 to 42.) 
 But from the present passage we ascertain that these discrepancies extend, much further. 
 All the portions of St. John's Gospel from I. 37 up to III. #4 (already epitomised) and all other 
 portions up (at least) to the end of his fourth chapter are circumstances which, according to 
 John's own text, occurred before the imprisonment of the Baptist : while according to 
 Matthew's text, supported by Mark and Luke, Jesus had not yet begun to preach ; and no 
 disciple had been called* (M. IV. 12, 17.) 
 
 25 to 30. There arose a question between John's 
 disciples and the Jews. They came to John and 
 said — John answered, Ye witness that I said, "/ 
 
 am not the Christ, but am sent before him. He tlmt 
 hath the bride is the bridegroom : btit the friend of the 
 bridegroom rejoiceth : this my joy is therefore fulfilled. " 
 30 to 36. He must increase but I must decrease. 
 He that cometh from heaven is above all. WJiat he 
 hath seen and heard that he testifieth : and no man 
 receiveth his testimony. He that receiveth his testimony 
 hath set his seal that God is true : for God giveth not 
 the spirit by measure to him. The Father loveth the 
 son and hath given all things into his hands. He that 
 believeth on the Son hath everlasting life. He that 
 believeth not the Son, the wrath of God abideth on him. 
 
 It would appear that it is St. John toho here speaks, through the medium of the Baptist : who is 
 represented as acknowledging Jesus to be the Christ ; and then as expounding Chrisfs nature and 
 office ; and who complains, in St. John's stead, that no man receiveth his testimony. But how 
 shall we reconcile these acknowledgments of the Baptist with the Message he afterwards sent when 
 in prison to Jesus. " Art thou he that should come or do ive look for another ?" (M. XL 3). 
 
19 
 
 St. MATT., IV. St. MARK, I. St. LUKE, V. St. JOHN, IV., V. 
 
 Ch. IV. 
 
 1, When the Lord knew that the Pharisees had 
 heard that Jesus baptized more disciples than John ; 
 
 2. Though Jesus himself baptized not, but Ms 
 
 There is no text in St. John's Gospel except J. III. 22 ; 23 ; and there is not one Text in the 
 synoptic Gospels, "which purports that either Jesus, or his disciples during his lifetime, ever 
 baptized any convert. 
 
 3 to 42. He left Judea and departed unto Galilee- - 
 Through Samaria- -cometh to Sychar- -Jacob's well 
 was there- -Jesus sat on the well- -Cometh a woman 
 to draw water- -Jesus saith to her, "Give me to 
 drink"- -His disciples were gone to buy meat- -The 
 woman said to him, " How is it that thou, a Jew, 
 askeBt drink of me, a Samaritan ?" Jesus said, " If 
 thou knewest- -who saith to thee give me to drink ; 
 thou wouldest have asked of him, and he would have 
 given thee living water. Whosoever drinketh of the 
 water I shall give shall never thirst- -It shall in him 
 spring up into everlasting life"- -The woman saith, Sir, 
 I perceive that thou art a prophet- -/ know that 
 Messias cometh. He will tell us all thiDgs. Jesus 
 saith to her, " I that speak to thee am He." 
 
 This is the first announcement by Jesus himself, in St. John's Gospel, that he was the 
 Christ. Compare it with the like in Matthew's text (M. XVI. 20.) 
 
 43 to 45. Jesus came again to Cana. The Galileans 
 received him f having seen all he did at Jerusalem : for 
 they also went to the feast. 
 
 This little explication looks as if intended to reunite the Itinerary of Jesus with that 
 described by the other Gospels ; in and around Galilee. But here is the same assumption of 
 miracles performed as at J. II. 23 — see the comment on that verse. 
 
 46 to 54. A nobleman's son was sick at Capernaum. 
 He went to Jesus ; besought him to come and heal 
 his son at the point of death. Jesus saith, Go thy 
 way, thy son liveth. The servants met the master, 
 saying, Thy son liveth- -yesterday at the seventh 
 hour the fever left him. The father knew it was the 
 hour in which Jesus said " Thy son liveth." 54. This 
 is again the second miracle Jesus did when he was 
 come out of Judea into Galilee. 
 
 How should we interpret St. John's care in thus specifying the order of his miracles, unless 
 to sustain his own Gospel by an independent Catalogue 1 But the same difficulties attach to 
 this as to his first miracle, that it was worked before the incarceration of the Baptist ; and that 
 two previous miracles are described in the texts of St. Mark and St. Luke ; (Mk. I. 22 to 
 27 — L. V. 1 to 10) at the last of which John was present, (L. V. 10.) 
 
 Ch. V. 
 
 (SECOND VISIT\ 1. After this there was a Feast of the Jews; and 
 to Jerusalem. ) Jesiis went up to Jerusalem* 
 
 Compare this verse with J. II. 13— and J. VII. 10. 
 
20 
 St. MATT., IV. St. MARK, I. St. LUKE, V. St. JOHN, V. 
 
 2. There is in Jerusalem a pool called Bethesda. 
 5. A man was there who had been thirty years [in 
 his infirmity.] 
 
 8. Jesus said to him, Rise, take up thy bed and 
 walk. 
 
 9. Immediately the man was made whole, took up 
 his bed and walked. On [that] day was the sabbath. 
 
 16. The Jews persecuted Jesus [ — ] because he had 
 done these things on the sabbath. 
 
 17. Jesus answered, My Father worheth hitherto and 
 I work. 
 
 Compare this verse (17) with M. XII. 8. 
 
 18. Therefore the Jews sought to kill him : because 
 he not only had broken the sabbath, but also [called] 
 
 God his Father : making himself equal with God. 
 
 21. As the Father raiseth up the dead and quicheneth 
 them so the Son quicheneth whom he will. 
 
 22. The Father judgeth no man; but hath com- 
 mitted ALL JUDGMENT TO THE SON. 
 
 23. That all men [may] honor the Son even as they 
 honor the Father. 
 
 24. He that heareth my word hath everlasting life. 
 
 25. The hour is coming, and now is when the dead 
 shall hear the voice of the Son of God and they that 
 hear shall live. 
 
 27. And hath given him authority to execute 
 judgment, because he is the Son of Man. 
 
 28. For [an] hour is coming in which all that ARE 
 in the graves shall hear his voice. 
 
 29. And shall come forth : they that have done 
 good, unto the resurrection to Life : they that have 
 done evil unto the resurrection of [Judgment.] 
 
 43. I am come in my Father's name- • 
 
 In these verses (J. V. 22, 25, 28, 29) appears St. John's second (J. III. 17) passage in 
 substitution for the Judgment by Christ at his second coming in that generation, afterwards 
 predicted by St. Matthew's text. . And here the Hell fire is changed into a resurrection to 
 judgment. 
 
 The student will also consider whether St. John's declaration of faith (J. I. 1, 2, 3.) be sus- 
 tained by the Nature and Office of Christ as depicted by his verses 18, 23, 27, compared with 
 J. III. 17, 18. 
 
 St. MATTHEW, IV. St. MARK, - St. LUKE, VI. 
 
 (From hence the Gospels of St. Matthew, St. Mark and St. Luke again proceed together : but no 
 portion of St. John's text falls in with theirs until we reach M. XIV. IS.) 
 
 IV. 23. Jesus went about all Gali- 
 lee, teaching in their synagogues ; 
 preaching the Gospel of the kingdom : 
 and healing all manner of sickness. 
 
 24. His fame went through all 
 Syria. 
 
 25. There followed Mm multitudes 
 from Galilee and Decapolis and 
 Jerusalem and Judea and from 
 beyond Jordan. 
 
St. MATTHEW, V. 
 
 21 
 
 St. MARK, 
 
 St. LUKE, VI„ XIV., VIII. 
 
 Ch. V. 
 
 I, 2. Seeing the multitudes Jesus 
 went into a mountain and taught : 
 saying : 
 
 3. Blessed are the poor in spirit ; 
 for their's is the kingdom of heaven. 
 
 4. Blessed they that mourn ; for 
 they shall be comforted. 
 
 5. Blessed the meek : they shall 
 inherit the earth. 
 
 7. Blessed the merciful : they 
 shall obtain mercy. 
 
 8. Blessed the poor in heart : they 
 shall see God. 
 
 9. Blessed the peacemakers- - 
 
 10. Blessed they, persecuted for 
 righteousness' sake : theirs is the 
 kingdom of heaven. 
 
 II. Blessed ye when men revile, 
 persecute, and say all- -evil against 
 you, falsely, for my sake : 
 
 12. Rejoice- -great is your reward 
 in heaven- -so persecuted they the 
 prophets. 
 
 13. 
 
 but- 
 
 Ye are the salt of the earth- 
 
 20. Blessed o/reyepoor : for yours 
 is the kingdom of God. 
 
 21. Blessed ye that weep now : 
 for ye shall laugh. 
 
 14. Ye are the light of the world- - 
 
 15. Neither do men light a candle 
 and put it under a bushel : but on a 
 candlestick : and it giveth light to 
 all in the house. 
 
 16. Let your light so shine before 
 men that they may see your good 
 works and glorify your Father. 
 
 17. Think not I am come to destroy 
 the law, or the prophets. / came to 
 fulfil. 
 
 19. Whosoever break one of these 
 least commandments, and shall teach 
 men so, shall be called least - - in 
 heaven : whoso do and teach them~ - 
 great in heaven. 
 
 21. Ye have heard- -thou shalt 
 not kill- - 
 
 22. I say, whosoever is angry with 
 his brother, without a cause, shall 
 be in danger of [judgment]- -Who- 
 soever shall say [moran] shall be in 
 danger of hell fire. 
 
 28. Whosoever looketh on a wo- 
 man to lust after her hath committed 
 adultery with her, in his heart. 
 
 IV. 21. Is the candle brought 
 to be put under a bushel- -and 
 not- -on the candlestick ? 
 
 22. Blessed are ye when men hale, 
 separate, reproach, cast out yourname 
 as evil, for the Son of Man's sake. 
 
 23. Rejoice ; leap for joy ; your 
 reward is great in heaven. In like 
 manner did their fathers to- - 
 
 24. But woe to you rich- -ye have 
 received your consolation. 
 
 25. To you that are full- -ye shall 
 hunger- -to you that laugh- -ye shall 
 weep. 
 
 26. To you when all men shall 
 speak well of you- -for- - 
 
 XIV. 34. Salt is good but- - 
 
 35. He that ears to hear let him 
 hear. 
 
 VIII. 16. No man when he hath 
 lighted a candle covereth it with a 
 bushel- -but setteth it on a candle- 
 stick ; that they which enter may 
 see the light. 
 
St. MATTHEW, V., VI. 
 
 22 
 
 St. MARK, 
 
 St. LUKE, VI, XL 
 
 29. If thy right eye offend, pluck 
 it out- - 
 
 32. Whosoever put away his wife, 
 save for fornication, causeth her to 
 commit adultery. 
 
 34. Swear not at all- - 
 
 39. Resist not evil. Whoso smite 
 thee on the right cheek ; turn to him 
 the other also. 
 
 40. If a man take away thy coat, 
 let him have thy cloak. 
 
 42. Give to him that asketh- - 
 from him that would borrow turn 
 not away. 
 
 43. It hath been said thou shalt 
 love thy neighbour and hate thine 
 enemy. 
 
 44. But I say unto you, [love your 
 enemies ; and pray for them which 
 persecute you.] 
 
 45. That ye may be the children 
 of your Father in heaven. 
 
 46. For if ye love those which 
 love you ; what reward have ye ? 
 Do not even the publicans [so] ? 
 
 48. [Ye therefore shall be] perfect : 
 as your [heavenly Father is perfect.] 
 
 Ch. VI. 
 
 1. Take heed that ye do not your 
 [righteousness] before men- - 
 
 2. When thou doest alms, do not 
 sound a trumpet- - 
 
 3. But let not thy left hand know 
 what thy right hand doeth. 
 
 4. That thy alms may be in 
 secret- • 
 
 5. When thou prayest- - 
 
 6. Enter into thy [secret chamber] ; 
 and [shut thy door]; and pray to 
 thy Father which is in secret : and 
 thy Father which seeth in secret, 
 [shall reward thee]. 
 
 7. When ye pray, use not vain 
 repetitions, as the [Gentiles] do :- - 
 
 8. For your Father knoweth what 
 - -ye have need of, before ye ask.] 
 
 VI. 29. To him that smiteth 
 thee on the cheek, offer also the 
 other : 
 
 29. And from him that taketh thy 
 cloak, forbid not thy coat also. 
 
 30. Give to every man that asketh 
 of thee ; and of him that taketh 
 away thy goods, ask not again. 
 
 31. And as ye would that men 
 should do to you, ; do ye to them. 
 
 27. But I say unto you— love your 
 enemies ; do good to them which 
 hate you : 
 
 28. Bless them that curse you ; 
 and pray for them which despite- 
 fully use you. 
 
 32. [Moreover], if ye love them 
 which love you ; what thank have 
 ye ? for sinners also love those that 
 love them. 
 
 33. And if ye do good to them 
 which do good to you ; what thank 
 have ye ? for sinners, &c. 
 
 35. But love ye your enemies ; do 
 good and lend ; hoping for nothing 
 again. Your reward shall be great ; 
 and ye shall be the [sons] of the 
 Highest : for he is kind unto the 
 unthankful and the evil. 
 
 36. Be ye therefore merciful; as 
 your Father also is merciful. 
 
 XL 1. As he was praying ; when 
 he ceased ; one of his disciples said ; 
 Lord teach us to pray: as John 
 taught his disciples. 
 
S3 
 
 St. MATTHEW, VI. 
 
 9. After this manner pray : 
 
 Our father which art in 
 heaven hallowed be thy name : 
 
 10. Thy kingdom come : Thy will 
 be done [as in heaven, so also on 
 earth.] 
 
 11. Give us this day our [neces- 
 sary] bread : 
 
 12. And forgive us our debts ; 
 as we [also have forgiven] our 
 debtors : 
 
 13. And lead us not into tempta- 
 tion : but deliver us from evil. 
 
 14. For if ye forgive men their ' 
 trespasses, your heavenly Father | 
 will also forgive you. j 
 
 15. But if ye forgive not men ' 
 their trespasses, neither will your 
 father forgive your trespasses. 
 
 St. MARK, 
 
 St. LUKE, XI., XVI., XII. 
 
 2. He said unto them; when ye 
 pray, say : [Father] : Hallowed be 
 thy name. 
 
 Thy kingdom come. [ — ] 
 
 9. Give us, day by day, our daily 
 bread : 
 
 4. And forgive us our sins : for 
 we also forgive everyone that is 
 indebted to us : 
 And lead us not into temptation. [ — ] 
 
 XL 25. When ye stand praying 
 forgive [whatever ye have against 
 any] that your Father — may for- 
 give you your trespasses. 
 
 26. But if ye do not forgive ; 
 neither will your Father forgive 
 your trespasses. 
 
 These verses (M. VI. 6 to 8 — 9 to 13) dictate the principle and supply the form of a 
 Christian's worship. Long public prayers, intermediate intercessions, abstruse doctrines are 
 ignored. A heavenly Father is declared : private communion between the creature and 
 the Creator is enjoined. Do the Creeds or the Worship of Christians conform to this 
 /Standard ? 
 
 16 to 21. When ye fast be not of 
 a sad countenance- -anoint- -wash- • 
 Lay not up treasures upon earth- • 
 but in heaven. 
 
 22. The light of the body is the 
 eye. 
 
 23. If the light that is in thee be 
 darkness ; how great is that dark- 
 ness. 
 
 24. No man cans ervc two masters. 
 
 25. Take no thought for your life. 
 
 26. behold the fowls of the air. 
 
 27. "Which of you by taking 
 thought can add, &c. ? 
 
 28. Why take thought for raiment? 
 Consider the lilies ; 
 
 31. Therefore take no thought 
 what shall we eat, &c, 
 
 32. For your heavenly Father 
 knoweth,- - 
 
 33. Take therefore no thought for 
 to-morrow. The morrow shall take 
 care for the things of itself. Suffi- 
 cient to the day is the evil thereof. 
 
 XI. 34. (Seme.) 
 
 35. Take heed that the light which 
 is in thee be not darkness. 
 
 36. If thy whole body be full of 
 light- - 
 
 XVI. 13. No servant can serve 
 two masters,- - 
 
 XII. 22. Take no thought for 
 your life,- - 
 
 23. Consider the ravens,- - 
 
 25. (Same.) 
 
 26. If ye be not able to do the 
 least why take thought for the rest ? 
 
 27. Consider the lilies. 
 
 29. Seek not what ye shall eat,- - 
 
 30. And your Father knoweth,- - 
 
 31. But seek ye [His] kingdom ; 
 and all these things shall be added 
 unto you. 
 
St. MATTHEW, VII. 
 
 24 
 St. MARK, 
 
 St. LUKE, VI. , XL, XII. 
 
 Ch. VII. 
 
 1. Judge not that ye be not 
 judged. 
 
 2. With what judgment ye judge 
 ye shall be judged. 
 
 2. With what measure ye mete, it 
 shall be measured to you again. 
 
 3. And why beholdeat thou the 
 mote that is in thy brother's eye ?- - 
 
 6. Give not that which is holy 
 unto the dogs,- • 
 
 7. Ask, and it shall be given you ; 
 seek, and ye shall find. 
 
 8. For every one that aaketh 
 receiveth. 
 
 9. What man of you, if his son 
 ask bread, will he give him a stone ? 
 
 10. Or if he ask a fish, will he give 
 him a serpent ? 
 
 11. If ye, being evil, know to 
 give good gifts unto your children ; 
 how much more shall your Father 
 which is in heaven, give good things 
 to them that ask him ? 
 
 12. Therefore, all things ye would 
 that men should do to you ; do ye 
 even so to them. For this is the 
 law and the prophets. 
 
 VI. 37. Judge not and ye shall 
 not be judged. Condemn not ; ye 
 shall not be condemned. Forgive, 
 and ye shall be forgiven. 
 
 38. Give and it shall be given to 
 you ; good measure pressed down 
 ■ -shall men give into your bosom ; 
 with the measure that ye mete it 
 shall be measured to you again. 
 
 41. (Same.) 
 
 42. (Same.) 
 
 XI. 5. Which of you shall have a 
 friend- -and say- -lend me, &c. ; 
 
 6. For a friend is come,- - 
 
 7. And he from within shall 
 answer- -Trouble me not- -I cannot 
 rise. 
 
 8. I say unto you, Tho' he will 
 not rise because he is his friend, yet 
 because of his importunity he will 
 rise and give. 
 
 9. (Same.) 
 
 10. (Same.) 
 
 11. If a son ask bread of you, a 
 father ; will he give him a stone ? or 
 if he ask a fish will he give him a 
 serpent ? 
 
 12. Or if he shall ask an egg will 
 he give him a scorpion ? 
 
 13. If ye then, being evil, know 
 how to give good gifts unto your 
 children ; how much more shall 
 your [Father from heaven] give the 
 Holy Spirit to them that ask him ? 
 
 (See L. VI. 31.) 
 XII. 22. And he went through 
 the cities and villages, teaching and 
 
 journeying towards Jerusalem. 
 
 This verse (L. XII 22) does not impress the reader as if tivo previous visits (J. II. 13.— 
 Y. 1.) had already been made to Jerusalem. 
 
 13. Enter ye in at the strait gate. 
 
 14. Because strait is the gate, and 
 narrow is the way which leadeth 
 unto life ; and few there be that 
 find it. 
 
 15. Beware of false prophets,- - 
 
 16. Ye shall know them by their 
 fruits. 
 
 23. One said ; Lord, are there few 
 saved ? 
 
 24. He said ; Strive to eater at 
 the strait gate,- - 
 
 for many will seek to enter in and 
 shall not be able. 
 
St. MATTHEW, VII. 
 
 16. - ■ Do men gather grapes of 
 thorns, or figs of thistles ? 
 
 17. Even so every good tree 
 bringeth forth good fruit : but a cor- 
 rupt tree bringeth forth evil fruit. 
 
 18. A good tree cannot bring forth 
 evil fruit : neither a corrupt tree 
 good fruit. 
 
 19. Every tree that bringeth not 
 forth good fruit is hewn down and cast 
 into the fire. 
 
 20. Wherefore, by their fruits ye 
 shall hnow them. 
 
 21. Not every one that saith unto 
 me, Lord ! Lord ! shall enter into the 
 kingdom of heaven : but he that doeth 
 the will of my Father which is in 
 heaven. 
 
 22. Many will say to me in that 
 day, Lord, Lord, have we not pro- 
 phesied in thy name ? and in thy name 
 have cast out devils ? and in thy name 
 done many wonderful works ? 
 
 23. And then will I [confess] unto 
 them ; 1 never knew you : depart 
 from me, ye that work iniquity. 
 
 25 
 St. MARK, — 
 
 24. Therefore, whosoever heareth 
 these sayings of mine, and doeth 
 them ; I will liken him unto a wise 
 man which built his house upon the 
 rock. 
 
 25. And the rain descended ; and 
 the floods came ; and the wind blew ; 
 and beat upon that house ; and it fell 
 not : [for its foundation had been 
 laid] upon [the] rock. 
 
 26. And every one that heareth 
 these sayings of mine, and doeth 
 them not, shall be likened unto a 
 foolish man which built his house 
 upon the sand ; 
 
 f 
 
 (SeeM. VIII. 11, !%•) { 
 
 St. LUKE, VI., XIIL 
 
 VI. 43. For a good tree bringeth 
 not forth corrupt fruit : neither doth 
 a corrupt tree bring forth good fruit. 
 
 44. Every tree is known by his 
 own fruit. For of thorns men do not 
 gather figs ; nor of a bramble bush 
 gather they grapes. 
 
 45. A good man out of the treasure 
 of his heart, bringeth forth that 
 which is good : and an evil man out 
 of the evil treasure- -bringeth forth 
 that which is evil : for out of the 
 abundance of the heart the mouth 
 speaketh. 
 
 46. And why call ye me Lord ! 
 Lord ! and do not the things which I 
 say? 
 
 XIII. 25. When once the Master 
 
 - -is risen up, and hath shut the door, 
 and ye stand without- -saying, Lord ! 
 
 - -open unto us : and he answer ;- -I 
 know not whence ye are ; 
 
 26. Then shall ye begin to say ; 
 We have eaten, and drunk in thy 
 
 presence ; and thou hast taught in our 
 streets. 
 
 27. But he shall say ; I tell you, I 
 know you not whence ye are : depart 
 from me all ye workers of iniquity. 
 
 28. There shall be weeping and 
 gnashing of teeth when ye shall see 
 Abraham and Isaac and Jacob, and 
 all the prophets in the kingdom of 
 God, and you [being] thrust out. 
 
 29. And they shall come from the 
 east, west, north, and south ; and 
 shall sit down in the kingdom of God. 
 
 30. There are last which shall be 
 first ; and there are first which shall 
 be last. 
 
 VI. 47. [Every one that cometh] 
 to me, and heareth my sayings, and 
 doeth them, I will show you whom 
 he is like. 
 
 48. He is like a man [building] a 
 house : [who digged and deepened] 
 and laid a foundation on [the] rock : 
 and when [a] flood [came] the stream 
 beat vehemently on that bouse and 
 could not shake it : [because it was 
 well built]. 
 
 49. But he that [heard] and [did] 
 not is like a man that, without a 
 foundation, built a house upon the 
 earth : against which the stream did 
 beat vehemently ; and immediately 
 it fell : 
 
St. MATTHEW, VII., VIII. 
 
 27. And the rain descended ; and 
 the floods came ; and the winds blew 
 and beat upon that house ; and it 
 fell : and great was the fall of it. 
 
 28. When Jesus had ended these 
 sayings the people were astonished 
 at his doctrine. 
 
 29. For he taught them as having 
 authority; and not as [their] scribes. 
 
 26 
 
 St. MAEK, I. 
 
 St. LUKE, VI., V., VII. 
 
 and the ruin of that house was great. 
 
 (SeeMk. I. 22.) 
 
 (See L. IV. 3%.) 
 
 The sermon from the mount (M. V., VI., VII.,) has been given almost at full length : not 
 only because it forms the code of Christian Morals ; but in order that the examiner may com- * 
 pare St. Imkis extracts with St. Matthew's original. 
 
 St. John takes no notice of teachings so little in unison "with the mystical revelations of his 
 own Gospel. But why St. Mark, (who, as we have read, wrote his text under the supervision 
 of St. Peter) should have rejected the Sermon, cannot be satisfactorily explained. Possibly 
 that tendency to the supernatural, which increased with the advancing age of Christianity, 
 was beginning to predominate in the mind of Peter ; and through him of Mark : and thus 
 the moral doctrines fell into disregard. Even the alteration which St. Luke has made (L. XL 
 13—" Give the Holy Spirit ") in a verse of St. Matthew's Sermon (M. VII. 11—" Give good 
 things ") exhibits the same tendency. And the writings of Paul and other Apostles which 
 have come down to us afford abundant proof of that transition : which the Gospel of St. 
 John consummates. 
 
 [Oh. VIII. 
 
 1. When Jesus was come down 
 from the mountain, - - 
 
 2. Came a Leper,- -saying, Lord, if 
 thou wilt thou canst make me clean. 
 
 3. Jesus- -touched him, saying ; I 
 will : Bb thou clean. 
 
 Immediately his leprosy was 
 cleansed. 
 
 4. Jesus saith,- -Tell no man : 
 Show thyself to the priests- -offer 
 the gift Moses commanded. 
 
 40. (Same.) 
 
 41. (Same.) 
 (Nearly the same.) 
 
 44. (Same. ) 
 
 45. But he began to publish it 
 so that Jesus no more openly 
 entered the city ; but was- -in 
 desert places. And they came 
 to him from every quarter. 
 
 V. 12. ( Nearly same. ) 
 13. (Same) 
 
 (Same.) 
 
 V. 14. (Same.) 
 
 15. So much the more went. the 
 fame of him abroad- -multitude, 
 came to hear : and be healed by 
 him of their infirmities. 
 
 16. And he withdrew into the 
 wilderness; and prayed. 
 
 As no part of this passage (Mk. I. 45 — L. V. 15, 16) appears in MattheVs text, and as 
 similar instances occur elsewhere, it affords some proof that St. Luke occasionally borrowed 
 from St. Mark's prior Gospel : adding conclusions of his own. 
 
 5 to 13. When Jesus was entered 
 into Capernaum ccvme a Centurion ; 
 - -saying ; My servant lyeth at 
 home, sick [of the palsy, grievously 
 tormented. Jesus saith ; I will come 
 
 VII. 1 to 10. He entered into 
 Capernaum. A centurion's servant 
 was sick and ready to die. [Hearing] 
 of Jesus, he sent to him Elders - -be- 
 seeching him to come and [save] his 
 
St. MATTHEW, VIII. 
 
 and heal him. The Centurion said; 
 Lord, / am not worthy that thou 
 shouldst come under my roof- speak 
 the word and my servant shall be 
 healed. For I am a man under 
 authority. When Jesus heard it, 
 he said,- -I have not found so great 
 faith- -in Israel. 
 
 11. Many shall come from the 
 east- -and sit down with Abraham- - 
 in the kingdom of heaven : 
 
 12. But the children of the king- 
 dom shall be cast out. - -There shall 
 be weeping and gnashing of teeth. 
 Jesus said ; Go ; • • as thou hast 
 believed, so be it done unto thee. 
 The servant was healed in the self 
 same hour. 
 
 27 
 
 St. MARK, I. 
 
 St. LUKE, VII., IV 
 
 servant. They came to Jesus ; be- 
 sought him, &c. Jesus went with 
 them. When not far from the house 
 the centurion sent, saying, Lord, 
 trouble not thyself- -but say in a 
 word : and [let] my servant be 
 healed. For I am a man under 
 authority. When Jesus heard this, 
 he said, I have not found so great 
 faith in Israel. They that were 
 sent, returning, found the servant 
 whole. [ — ] 
 
 This (L. VII. 1 to 10) is another example of the alterations made by St. Luke in St. 
 Matthew's version. 
 
 11 to 15. The day after Jesus 
 went into a city called Nain, and 
 many of his disciples with him. 
 When nigh the gate, a dead man 
 was carried out, only son of his 
 mother ; she a widow. 
 
 The Lord had compassion on her 
 - -said, weep not- -came and touched 
 the bier- -and said ; Young man," 
 arise. The [dead man] sat up, and 
 began to speak : and he delivered htm 
 to his mother. 
 
 This raising of the man of Nam, introduced into Jesus' journey to Capernaum, yet not 
 noticed in any other Gospel, naturally induces a question as to Luke's authority for it. 
 
 14. When Jesus was come into 
 Peter's house, he saw his wife's 
 mother [in bed] and sick of a fever. 
 
 29. When they [came] out of 
 
 the synagogue they entered the 
 house of Simon and Andrew. 
 
 30. Simon's wife's mother lay 
 sick of a fever : 
 
 IV. 38. He arose out of the syna- 
 gogue ; entered into Simon's house. 
 
 Simon's wife's mother was [suffer- 
 ing] with a great fever. They be- 
 sought him for her. 
 
 This additional information may have come to St. Mark or St. Luke from Peter himself : 
 or Peter may have supplied it to St. Matthew's Gospel. 
 
 15^ He touched her hand- -the 
 fever left her- -she rose and minis- 
 tered to [him] : 
 
 16. When even was come they 
 brought - - many possessed with 
 devils- -He cast out the spirits with 
 a word : and healed all that were 
 sick, 
 
 31. He took her by the hand 
 and lifted her up. Immediately 
 the fever left her and she minis- 
 tered UHto them. 
 
 32. At even, when the sun set, 
 they brought all that were 
 diseased and them 
 with devils, 
 
 39. He stood over her ;— rebuked 
 the fever: It left her. Immediately 
 she rose and ministered unto them. 
 
 40. When the sun was setting, all 
 they that had- -sick brought them- - 
 He laid hands on every one and 
 healed them. 
 
St. MATTHEW, VIII., IX. 
 
 17. That it might be fulfilled, &c. 
 
 18. Jesus- -gave commandment to 
 depart unto the other side. 
 
 28 
 
 St. MAEK, L, IV., V., II. 
 
 33. All the city was gathered 
 at the door. 
 
 34. He healed many sick and 
 cast out many devils : and 
 suffered not the devils to speak ; 
 because they knew him. 
 
 IV. 35. Same day, when even 
 was come, he saith,- -let us pass 
 
 19 to 22. 
 
 scribe. ) 
 
 (Conversation with a 
 
 23. When he entered into a ship 
 his disciples followed him. 
 
 24 to 27. (Jesus calms a storm.) 
 
 28. When he was come to the 
 other side into the country of the 
 [Gadarenes] 
 
 there met him two possessed with 
 devils, coming out of the tombs, 
 exceeding fierce. 
 
 29. - - Saying; What have we to do 
 with thee, Jesus, thou Son of God ? 
 Art thou come hither to torment its 
 before the time. 
 
 30. There was a- -herd of swine 
 feeding. 
 
 31. The devils besought him- -if 
 thou cast us out, suffer us to go into 
 the herd of swine. 
 
 - 32. He said, Go. 
 
 They came out- -went into the herd 
 
 -which ran- -into the sea and 
 perished. 
 
 33. They that kept them fled, and 
 told every thing. 
 
 to the other side. 
 36. They took 
 ship. There were 
 other ships. 
 
 him- -in the 
 with him 
 
 St. LUKE, IV., VIII., IX., V. 
 
 41. Devils came out of many : 
 saying ; Thou art Christ the son of 
 God — He, rebuking, suffered them 
 not to speak : For they knew that he 
 wets Christ. 
 
 VIII. 22.- -On a certain day, he 
 went into a ship with his disciples- - 
 said- -let us go unto the other side 
 of the lake : and they launched 
 forth. 
 
 IX. 57 to 62. In the way a certain 
 man said, &c. 
 
 (Similar with additions.) 
 
 37 to 41. (Similar.) 
 
 V. 1. They came over unto 
 the other side of the sea ; unto 
 the country of the Gergesenes. 
 
 3. When come out of the ship, 
 there met him out of the tombs a 
 man with an unclean spirit. 
 
 7. And cried- -What have I to 
 do with thee Jesus, Son of the 
 
 ■most high God ? I adjure thee by 
 God torment me not. 
 
 11. (Similar.) 
 
 12. They besought him- -send 
 ua into the swine that we may 
 enter into them. 
 
 13. Jesus gave them leave. 
 
 (Similar. ) 
 
 14. (Similar. ) 
 
 15. They come to Jesus ; and 
 see him that was possessed sitting, 
 - -in his right mind. 
 
 18 to 29. (The possessed prayed 
 to be with Jesus, who refused.) 
 
 VIIL 23 to 25. (Similar.) 
 
 26. They arrived at the country 
 of the [Gergesenes] which is over 
 against Galilee. 
 
 27. When he went forth to land 
 there met him out of the city, a 
 certain man which had devils long 
 time. 
 
 28. - -He cried- -What have I to 
 do with thee, Jesus, Son of God 
 most high ? I beseech thee torment 
 me not. 
 
 32. 
 
 (Similar.) 
 
 (Similar.) 
 and he suffered them. 
 
 33. 
 
 (Similar.) 
 
 34. 
 
 (Similar.) 
 
 35. 
 
 (Similar.) 
 
 38. 39. 
 
 (Similar.) 
 
 Oh. IX. 
 
 1. Jesus entered into a ship ; 
 passed over ; and came into his own 
 city. 
 
 2. They brought a man sick of the 
 palsy, lying on a bed. 
 
 Jesus said to the sick of the palsy, 
 Son, be of good cheer : Thy Sins be 
 forgiven thee, j 
 
 Ch. II. 
 
 1. Again he entered into Ca- 
 pernaum. 
 
 2. Many xoere gathered. 
 
 3. They bring one sick of the 
 palsy : borne of four. 
 
 4. They uncovered the roof- - 
 and let down the bed wherein the 
 sick lay. 
 
 5. Jesus said to the sick- -Son, 
 Thy sins be forgiven thee. 
 
 V. 17. On a certain day there 
 were Pharisees, dr., come out oj 
 every town of Galilee, Judea and 
 Jerusalem. 
 
 18. Men brought, in a bed, a man 
 with palsy. 
 
 19. (Similar.) 
 
 20. He said unto him Man, thy 
 sins are forgiven thee. 
 
29 
 
 St. MATTHEW, IX. 
 
 3. Certain Scribes said within 
 themselves ; " This man blas- 
 phemeth. " 
 
 St. MARK, II. , V. 
 
 6. Certain Scribes reasoning in 
 their hearts. 
 
 7. Why doth this man blas- 
 pheme ? Who can forgive sins but 
 God only ? 
 
 St. LUKE, V., VIII. 
 
 21. The - - Scribes began to reason 
 - -Who is this speaketh blasphemies? 
 Who can forgive sins but God alone ? 
 
 Observe, we have still the original teaching of St. Matthew : " Forgiveness of sins ;" (the 
 doctrine of the Baptist : continued by Jesus :) Here, for the first time, Jesus claims the power 
 in himself. (M. IX. 2.) 
 
 4 to 3. Jesus [seeing] their 
 thoughts, said : [Which] is easier to 
 say ? " Thy sins be forgiven" : or to 
 say, "Arise and walk"? But that 
 ye may know the Son of Man hath 
 power to forgive sins,- -"Arise ; take 
 up thy bed, and go unto thy house." 
 He arose and departed. 
 
 9. As Jesus passed forth from 
 thence, he saw a man named Matthew, 
 sitting at receipt of customs. He 
 saith unto him ; "Follow me." He 
 arose and followed him. 
 
 8 to 12. (Same.) 
 
 14. - -He saxo Levi, the son of 
 Alpheus, 
 sitting, &c- - 
 
 - -and he arose and followed him. 
 
 22 to 25. (Nearly same.) 
 27. After these things he went 
 forth and saio a publican named Levi, 
 sitting, &c- -said to him, "Follow 
 me. " He left all, rose up and followed 
 him. 
 
 This is all that is contained in the Gospels respecting the Apostle to whom the Gospel of 
 St. Matthew is attributed. 
 
 12. They that are whole need not 
 a physician. 
 
 13. / [love] mercy not sacrifice, for 
 I came not to call [righteous men\ but 
 
 sinners [- -]. t 17. (Same.) 31. (Same.) 
 
 This text, (M. IX. 12, 13, together with M. XVIII. 10, 14) deserves the special consideration 
 of those, who, resting upon the Epistles of St. Paul, assert that Adam's fall entailed sin and 
 damnation on all the human race. Neither Adam's sin nor the fall, is ever mentioned in any 
 Gospel. 
 
 18. While he spake, - -came a 
 certain Ruler, saying ; My daughter 
 [just now died ;] but come, lay thy 
 hand upon her, and she shall live. 
 
 19. Jesus arose and followed him, 
 and his disciples. 
 
 20 to 22. A woman having an 
 issue of blood came behind, touched 
 his garment : Jesus turned ; said ; 
 Daughter, be of good comfort : thy 
 faith hath made thee whole. The 
 woman was made whole from that 
 hour. 
 
 V. 22. There cometh one of the 
 
 Rulers of the Synagogue, Jairus 
 by name : 
 
 23. Saying, My little daughter 
 lieth at the point of death : come, 
 lay thy hands on her, that she may 
 be [saved] and may live. 
 
 VIII. 41. There came a man named 
 Jairus, &c. , and besought him that he 
 would come into his house : 
 
 42. For he had one only daughter, 
 about 12 years of age, and she lay 
 
 L 25 to 34. (similar but 
 more fully.) 
 
 ) . j 
 
 35. While he yet spake, there 
 came, from the Ruler of the 
 Synagogue's house, certain which 
 said, " Thy daughter is dead." 
 
 Jesus saith to the Ruler- -Be 
 notjafraid : only believe. 
 
 ! 43. to 48. (Nearly the same 
 1 as St. Mark) 
 
 49. (Same.) 
 
 50. Jesus answered, "fear not: 
 believe only :" she shall be made 
 whole. 
 
80 
 
 St. MATTHEW, IX. 
 
 23. When Jesus came to the 
 Ruler's house and saw the minstrels 
 and people making a noise ; 
 
 24. He said unto them, 
 "Give place"; 
 
 for the damsel is not dead but 
 sleepeth. 
 and they laughed him to scorn. 
 
 25. But when the [multitude was] 
 put forth ; 
 
 he went in, 
 
 and took her by the hand : 
 
 St. MARK, V. 
 
 37. He suffered no man to fol- 
 low him, save Peter, and James, 
 and John the brother of James. 
 
 38. He cometh to the house — 
 and seeth the tumult, and them 
 that wept and wailed greatly. 
 
 39. And when he was come in 
 he said unto them, " Why make 
 ye this ado and weep?" The [child] 
 is not dead ; but sleepeth. 
 
 40. And they laughed him to 
 
 But when he had put them all out ; 
 he taketh the father and the 
 mother of the [child] and them 
 that were with him, and entereth 
 in where the [child] was lying. 
 
 41. And taking [the hand of the 
 child he] said unto her, *' Talitha 
 [coom] which is, being interpreted, 
 Damsel, I say unto thee, arise." 
 
 St. LUKE, VIII. 
 
 51. When he came into the house 
 he suffered no man to go in, save 
 Peter and James and John ; and the 
 father and mother of the maiden. 
 
 52. And all wept and bewailed 
 her. 
 
 but he said, "Weep not : she is not 
 
 dead but sleepeth. 
 
 53. And they laughed him to 
 scorn. 
 
 knowing that she was dead. 
 
 54. [ ] 
 
 [But he] took her by the hand and 
 called, saying ; 
 
 "Maid arise." 
 
 55. And her spirit came again. 
 
 Observe " knowing that she was dead" : " and her spirit come again" are St. Luke's own 
 explications. 
 
 and the [damsel] arose. 
 
 26. And the fame thereof went 
 abroad into all that land. 
 
 42. And straightway the dam* 
 sel arose, 
 and walked, 
 for she was of the age of 12 years. 
 
 and they were astonished with a 
 great astonishment. 
 
 and she arose straightway. 
 
 and he commanded to give her 
 [to eat.] 
 
 56. And her parents were as- 
 tonished. 
 
 43. And he charged them But he charged them they should 
 [many times] that no man should tell no man what was done, 
 know it : 
 
 and commanded that something 
 should be given her to eat. 
 
 The explanations and extensions made by St. Mark, and the remarkable additions (53, 55) 
 inserted by St. Luke beyond St. Matthew's history of this miracle will not fail to be observed. 
 
 But the great question presents itself j was this a resurrection from death, to life : or a 
 recovery from fit or trance ? If the latter, that subject will be noticed hereafter. But if the 
 words of Jesus are to decide the question, there can be no doubt of the reply. He expressly 
 says, " The maid is not dead but sleepeth." To put any other intent on those words would be 
 to impute to the ever-serious character of Jesus the employing of a bantering expression on 
 a very solemn occasion. The question will require careful inquiry : and shall be deferred until 
 we arrive at the consideration of the miracles in general. But it may here be observed that 
 St. John who was present at the working of this miracle, rtever notices it : but supplies a still 
 more remarkable substitute, the raising of Lazarus. As if he had a purpose that his own 
 Gospel should stand on new miracles and alone. 
 
ST. MATTHEW, IX., X. 
 
 IX. 27 to 31. (Two blind cured) 
 32 to 34. (A dumb man possessed 
 
 with devil cured.) 
 35 to 38. Jesus went about all the 
 
 cities and villages; teaching in the 
 
 synagogues, and preaching the 
 
 Gospel of the kingdom. 
 
 31 
 
 St. MARK, III., VI. 
 
 St. LUKE, IX., VI. 
 
 1. 
 
 Ch. X. 
 
 He called unto him his twelve 
 gave them power over 
 
 tmclean spirits. 
 
 to cast them out ; 
 
 and to heal [every] sickness, 
 
 [every] disease. 
 
 and 
 
 III. 13. He goeth up into a 
 mountain, and calleth whom he 
 would : and they came. 
 
 14. And he [appointed] twelve ; 
 that they should be with him : and 
 that he might send them forth to 
 preach : 
 
 15. And to have power to [- -] 
 cast out devils. 
 
 IX. 1. Then he called his 
 disciples together. 
 
 twelve 
 
 and gave them power and authority 
 over devils ; 
 
 and to cure diseases. 
 
 Unless content to abandon our intelligence to the unmitigated Supernatural we have need 
 to find some explanation what this delegated "power" was. (M. X. I.) 
 
 "Vi 12. In those days lie went- - 
 and continued all night in prayer. 
 • 13. When day- - called his disciples 
 
 - - chose twelve : whom he named 
 Apostles. 
 
 {These two verses of St. Luke (VI. 12, 13) neither appear to connect with the parallel Texts here 
 recited nor with the eleven prior verses of Luke's sixth chapter.) 
 
 M. X. 2 to 4. The names of the 
 twelve apostles are these. 
 
 1. Simon Peter 
 
 2. Andrew his Brother 
 
 4. John 38 }sonsofZebedee 
 5.' Philip 
 
 6. Bartholomew (Nathaniel, of 
 
 John.) 
 
 7. Thomas 
 
 8. Matthew "the publican" (M. 
 
 IX. 9) 
 
 9. James " son of Alpheus'' 
 
 10. Lebbeus "surnamed Thaddeus" 
 
 11. Simon the Cana[naean — Zelotes] 
 
 12. Judas Iscariot (son of Simon the 
 
 Pharisee) 
 
 Mk. III. 16 to 19. 
 
 1. Simon Peter 
 
 3. James 
 
 4. John 
 
 2. Andrew 
 
 5. Philip 
 
 6. Bartholomew 
 
 8. Matthew (Mk. II. 14) 
 
 7. Thomas 
 
 9. James " son of Alpheus" 
 
 10. Thaddeus 
 
 11. Simon "the Canaanite" 
 
 12. Judas Iscariot 
 
 L. IX. 14 to 16. 
 
 1. Simon Peter 
 
 2. Andrew " his brother" 
 
 3. James 
 
 4. John 
 
 5. Philip 
 
 6. Bartholomew 
 
 8. Matthew (L. V. 27) 
 
 7. Thomas 
 
 9, James " son of Alpheus" 
 
 11. Simon Zelotes 
 
 10. Judas " brother of James" 
 
 12. Judas Iscariot 
 
 Hence we gather that Simon Peter and Andre w were brothers (the latter, once a disciple 
 of the Baptist — J. I. 35, 37. 40). That James and John were also brothers. And that 
 Matthew, James and Judas (not Iscariot) were three sons of Alpheus. Whether the Lebbeus, 
 Thaddeus of Matthew was the Judas, brother of James, named by St. Luke, moderns can 
 only guess. But we may learn from this table, that the James, Simon, and Judas, hereafter 
 mentioned (M. XIII. 55) as brothers of Jesus were not those named in this table ; and that, 
 of this list, four were fishermen, and three were publicans, or brothers, or sons of 
 
32 
 
 St. MATTHEW, X. St. MARK, VI. St. LUKE IX., XII, XIV. 
 
 publicans ; unto whom the propagation of a Revelation sent to teach mankind their conduct 
 here, and knowledge of their future state, was entrusted ; to whom the keys of heaven were 
 given on earth ; (M. XVIII. 18) and twelve thrones of judgment were promised in heaven. 
 (M. XIX., 28.) 
 
 There seems to be some obscurity about the No. 10 of Matthew— whether Thaddeus was 
 the Judas of Luke. But of Nos. 7—10—11 — 12, the call is nowhere reported. 
 
 5. These twelve Jesus sent forth- • VI. 7. He called the twelve- - IX. 2. And he sent them to preach 
 
 7. Go, preach ; saying, " the Icing- sent them forth by two and two : the kingdom of God. 
 dom of heaven, is at hand. " and gave them -power over unclean 
 
 8. Ileal the sick : cleanse the lepers : spirits. and to heal the sick. 
 raise the dead : cast out devils. 
 
 Here are no instructions to baptize. Nor is there any mention elsewhere in the synoptic 
 Gospels of the institution by Jesus of Baptism, except in the remarkable verse of St. Matthew's 
 final chapter (M. XXVIII. 19) St. John (J. IV. 2) implies that the disciples had baptized ; 
 but the passage is unsupported even in St. John's Gospel. 
 
 , 9 *° 27 ( 1,lT "^ructions for the con- VI. 8 to 11. IX. 3 to 5.— XII. 11, 12. 
 
 oo -i a ¥? sto ^missionaries. ) (Similar but shorter.) (Similar but shorter.) 
 
 28. -bearhimwhois^^tocZes^ow XII. 5. Fear him which after he 
 
 both soul and body in hell ^-^ hath killed hath power to cast into 
 
 ^^ hell. 
 
 This verse (L. XII. 5), ar^^^.^f chapter XVI. of St. J^^r^JS^f^^ whTrefiT 
 St. Luke mentions a Fell. And it may bel'elnTr^keil ih^e it is not declaratory of one. 
 32. Whosoever shall confess me a W v^„ u n * 
 
 before man, him will I confers before hi™ ZnT7Z ^ "^f* w ' 
 
 my Father m shaU the Son °f ma n co?ifess before 
 
 34. Think not I[came] to send peace ^T^nll^' ti , rr i , • 
 on earth ; I came not to send peace, * L Su PP ose Jf "f Heatm] to give 
 
 but a sword. * P ea ™ ™ earth ? Z teU V™ ™>V>— 
 
 rather division. 
 
 52. Henceforth there shall be five in 
 
 one house divided three against two 
 
 35. For I came to set a man at and two against three 
 
 variance against his Father : and the ■ f at % er ^9^st Son, and Son 
 
 Daughter against Iter Mother; and the against Father ; Mother against 
 
 Daughter-in-law against her Mother- wf\/^ d P? u 9 hter . a 9 a ™ st 
 
 in-law. Mother: Mother-in-law against her 
 
 Daughter-in law, and Daughter-in- 
 
 36. And a man's foes shall be they Uw agablst [the] M °fatr4n-law. 
 of his own 7wusehold. 
 
 That this fearful prognostication (M. X., 34 to 37) ever has been, and constantly is bein* 
 realized, nations, sects, families, and many a saddened investigator will admit. S*. Mark 
 omits the passage. St. Luke exaggerates its traits. Is it a result to be expected from a 
 heavenly Revelation ? 
 
 37. Heth&tloveth Father or Mother Y tv kh tp , i 
 more than me is not worthy of me. 7l „, ,' S?% If *S f 7 0me £ ™ e "£ 
 
 y hate not Father, Mother, Wife, Chil- 
 
 dren, Brothers, Sisters, and his own 
 
 38. He that taketh not his cross We 9 U he ™ nnot be ™yj™&\ 
 
 and f olloweth after me is not worthy J? 7 ' W , hosever <J° fch not bear his 
 
 of me ^ cross and come after me cannot be 
 
 39. ' He that loseth life for my sake my disci P le * 
 
 shall find it. 
 
 28 to 32. Parable (King going to 
 
 war.) 
 
33 
 
 St. MATTHEW, X., XL 
 
 40. He that receiveth you re- 
 oeiveth me- -and him that sent me. 
 
 41. He that receiveth a prophet in 
 the name of a prophet shall receive a 
 prophet's reward- - 
 
 42. Whosoever shall give to one of 
 these little ones a cup of water in the 
 name of a disciple, shall in no wise 
 lose his reward. 
 
 St. MARK, IX. 
 
 IX. 12. They went out and 
 preached that men should repent, 
 
 13. They cast out many devils; 
 annointed with oil many sick ; and 
 healed. 
 
 41. Whosoever shall give you a 
 cup of water because ye belong to 
 Christ- - Bhall not lose his reward. 
 
 St. LUKE, IX, X., VII. 
 
 IX. 6. They - - went through the 
 towns preaching the Gospel. 
 
 We gather from this chapter (M. X.) (1st) That whatever miraculous power Jesus had he 
 deputed, on this occasion, to his disciples. (2nd) That beyond the original preaching of re- 
 pentance and remission of sins, and the kingdom of heaven at hand, two steps in advance are 
 made in the office and revelation of Christ ; namely, a claim to some authority in heaven : 
 (M. X. 32), and the Announcement of a Hell (M. X. 28). The verse (L. XII. 5) and a 
 verse in the parable of the beggar Lazarus (L. XVI. 23) are the only passages in St. Luke's 
 Gospel wherein " Hell " is named. 
 
 All St. Matthew's passages declaratory by Jesus of a Hell, St Luke omits. 
 
 Ch. XI. 
 
 1. When Jesus had commanded 
 his twelve disciples, he departed 
 thence to teach and preach in their 
 cities. 
 
 How can this Itinerary of St. Matthew (IX. 35- 
 first visits to Jerusalem 1 
 
 -XI. 1) be reconciled with St. John's four 
 
 Compare verses 4 to 12 of this passage (found only in St. 
 Luke) with M. X. 9 to 15. Par. Gospels. They appear to 
 have been derived from thence. 
 
 Ch. X. 
 
 After these things the Lord 
 other seventy- ~sent them, 
 two and two, to every city- -where lie 
 would come. 
 2 to 12. (Instructions to them). 
 
 17. The seventy returned, saying, 
 j Lord, the devils are subject to us 
 
 through thy name. 
 
 18. Jesus said, u I beheld Satan 
 
 LIKE LIGHTNING FALLFROmHeAVEN." 
 
 19. I give you power to tread over 
 serpents i &c. 
 
 20. In this rejoice not- -but because 
 
 \your names are written in Iieaven, 
 
 Are we to accept this verse (L. X. 18) as Fact, as Metaphor, or as Hallucination ? The 
 whole passage (L. X. 1 to 20) appears so extraordinary that being found only in Luke's 
 Gospel, it may be deemed a dubious statement of his day. 
 
 2, 3. When John had heard in~\ 
 prison the works of Christ, he sent | 
 two of his disciples ; saying, Art J- 
 
 THOU HE THAT SHOULD COME OR DO | 
 WE LOOK FOR ANOTHER ? j 
 
 VII. 18. The disciples of John 
 [told] him- -these things. 
 
 19. John, calling two of his dis- 
 ciples sent ; saving, Art thou he that 
 should come, or do we look for another t 
 
34 
 
 St. MATTHEW, XL St. MARK, — St. LUKE, VII. , X. 
 
 How are these verses (M. XL 2, 3) to be reconciled with St. John's representations of the 
 Baptists declarations (J. I. 29), " Behold the Lamb of God:" (J. I. 34.) " This is the Son of 
 God ?" or with his acknowledgment of Jesus as " the bridegroom . ? " (J. III. 26 to 36) and as 
 " the /Son on whom he that believeth not, shall not see life f" (J. III. 36). 
 
 21. In tJiat hour he cured many of 
 plagues- -evil spirits- -to blind gave 
 sight- - 
 
 If this verse (L. VII. 21) had been found in Matthew's text, it would have been the natural 
 precursor to the reply of Jesus as given by Matthew (M. XL 4, 5). But as it does not appear 
 either in St. Mark's or St. Matthew's version, it would seem that St. Luke, in making this 
 explanation at so late a period, had scarcely satisfactory authority for this additional verse. 
 
 4. Jesus said, Shew John those 
 things ye do hear and see : 
 
 5. The blind receive sight- -lame 
 walk- -lepers are cleansed- -tJie dead 
 
 are raised up. — ^ — 22. (Same. ) 
 
 6. And blessed is he who shall 
 
 not be offended in me. 23. (Same.) 
 
 13. All the prophets and the law \ 
 
 prophesied until John. f __ __ 
 
 14. And if ye will receive it this I 
 
 is [Elijah] which is to come. ) 
 
 15. He that hath ears to hear let 
 him ear. 
 
 This passage, (M. XI. 14) which has not a place either in St. Mark's, St. Luke's, or St. 
 John's Gospel, raises an important question : (renewed at M. XVII. 12.) 
 
 Malachi, the last of the Jewish prophets, (Mai. IV. 5) predicted the coming of Elijah. 
 The Jews were still expecting him. Jesus here declares that John Baptist was that Elijah. 
 St. John's Text has represented the Baptist as denying it. " Art thou Elijah ? I am not." 
 (J. L-21.) 
 
 20 to 24. (Addresses to Chorazin, 
 Bethsaida and Capernaum.) 
 
 25. At that time Jesus- -said, " I 
 thank thee, Father, Lord of heaven 
 and earth ;" &c. 
 
 26. Even so Father, it seemed 
 good in thy sight. 
 
 27. All things are delivered to me 
 of my Father. [None certainly 
 hnoweth the Son but the Father : 
 neither [doth any fully know] the 
 Father but the Son, and he to whom 
 the Son is minded to reveal Mm. 
 
 28. Come unto me all ye that 
 labor- -I will give you rest. 
 
 29. Take my yoke- -ye shall find 
 rest unto your souls. 
 
 30. My yoke is easy, my burden 
 light. 
 
 X. 13, 15. (Similar.) 
 
 X. 21. In that hour Jesus rejoiced 
 in spirit ; and said, &c. 
 
 22. All things are delivered, &c, 
 and none knoweth who the Son is 
 but, &c. 
 
35 
 
 St. MATTHEW, XII. St. MARK, II., III. St. LUKE, XIII., VI., XI. 
 
 Two essential additions to the office of Christ are made in the foregoing chapter. (M. XI.) 
 (1) John Baptist is declared by Jesus, to be the promised Elijah. (2) A fuller announcement 
 is made that to Jesus " all things are delivered by his Father" and that " none fidly know the 
 Father but the Son and he to whom the Son shall reveal him" (XI. 27). This last and M. XI. 
 27 are the nearest approach to St. John's doctrine (J. VI. 46) of any in Matthew's Gospel. 
 But as yet, we have in Matthew's text no full averment by Jesus himself that he is the Christ, 
 
 Ch. XII. 
 
 1. Jesus went through corn on 
 the Sabbath. 
 6. I say to you, In this place is 
 
 one greater thorn the temple. 
 8. For the Son of Man is Lord 
 
 also of the Sabbath. 
 
 10 to 13. (Miracle, withered hand.) 
 15. Jesus withdrew/rom thence. 
 
 10 to 13. Multitudes followed. 
 
 and he healed them all. 
 
 and charged that they should not 
 TnaJce him known. 
 
 22. (Miracle. One blind and dumb. ) 
 
 23. The people amazed, said, "Is 
 not this the Son of David ?" 
 
 24. Pharisees said, " He caste th 
 out devils by Beelzebub." 
 
 II. 23. 
 
 28. 
 III. 
 
 (Same. ) 
 
 (Same.) 
 (Same. ) 
 
 7. Jesus loithdrew to the sea. 
 
 8. Multitudes from Galilee, 
 Jerusalem, Idumea, from beyond 
 Jordan, they about Tyre and 
 Sidon came to him. 
 
 10. For he had healed many. 
 
 11. Unclean spirits fell down 
 before him, saying, " Thou art the 
 Son of God." 
 
 12. And he straightway charged 
 them that they sJwuld not make him 
 known. 
 
 20. And the multitude cometh 
 together again so that they could 
 not so much as eat bread. 
 
 21. Wlien his friends heard of 
 it they went out to lay hold on him, 
 for they said, "He is beside him- 
 self." 
 
 22. Scribes from Jerusalem 
 said, He hath Beelzebub. 
 
 Ch. XIII. 
 
 I to 9. (Parable, Fig tree. ) 
 
 II to 13. (Woman healed on the 
 Sabbath.) 
 
 14 to 17. (Ruler's indignation and 
 Jems* reply.) 
 
 VI. 1. 
 
 (Same.) 
 
 5. (Same. ) 
 
 6 to 10. (Same.) 
 
 17. He came doimi and stood in the 
 plain. 
 
 multitudes out of Judea, Jerusalem, 
 Tyre and Sidon, came to hear him 
 and be healed- - 
 
 18. They vexed with unclean 
 spirits were healed. 
 
 VI. 19. The multitude sought to 
 touch him : for there went power out 
 of him and healed all. 
 
 XI. 14. Casting out a devil : dumb 
 the people wondered. 
 
 15. Some said, "He casteth out 
 devils by Beelzebub." 
 
 St. !B£ark has made bold additions (unusual with him) in the foregoing passage : (Mk. III. 
 11 to 21) and, if his authority may be trusted, has given a damaging account of the estimation 
 in which the early proceedings of Jesus were held by his own family. We may conclude 
 from the whole passage that the events described occurred in the early progress of Jesus 
 that they alarmed his family, and especially that they took place far from Jerusalem. 
 
36 
 
 St. MATTHEW, XII, XIII. 
 
 27. If I by Beelzebub oast out 
 devils ; by whom do your sons cast 
 them out ? 
 
 28. But if I by the spirit of God 
 cast out devils- -The kingdom of God 
 ■is come unto you. 
 
 31, 32. All sin and blasphemy shall 
 be forgiven- -but blasphemy against 
 the [Spirit}^ -Whosoever speaketh a 
 word against the Son of Man, it shall 
 be forgiven, him : but whosoever [shall 
 speak} against the Holy [Spirit} it 
 shall not be forgiven him ; neither in 
 this world neither in [that which is 
 to come]. 
 
 St. MARK, III., IV. 
 
 28, 29. All sins shall be for- 
 given and blasphemies- -But he 
 that shall blaspheme against the 
 Holy [Spirit} hath never forgive- 
 ness, but is [guilty of eternal Bin]. 
 
 St. LUKE. XI., VIII. 
 
 XI. 19. {Same.) 
 
 20. If I by the Jmger of God cast 
 out- -[then] the kingdom of God is 
 come upon you. 
 
 XII. 10. Whosoever shall speak a 
 word against the Son of man it shall 
 be forgiven him : but unto him that 
 [hath blasphemed] against the Holy 
 [Spirit} it shall not be forgiven. 
 
 The examiner will put his own construction on this passage (M. XII. 31, 32). But from 
 its context with verses 24, 27, 28, it would seem to iu'tend that knowingly to attribute to 
 Satan the influences which spring from the Divine Intelligence is a mortal blasphemy. The 
 corrections in the versions, by Dean Alford, seem to assist to that conclusion. 
 
 38. Scribes and Pharisees seek a 
 sign. 
 
 39.- -There shall be no sign but 
 the sign of the prophet Jonas. 
 
 46 to 50. One said, Thy mother 
 and thy brethren desire to speak with 
 thee :- -He answered, Behold my 
 mother and my brethren. Whoso- 
 ever shall do the will of my Father 
 in heaven- - is my brother and sister 
 and mother. 
 
 XI. 16. Others, 
 a sign. 
 
 29. {Similar.) 
 
 IV. 31 to 35. (Similar.) 
 
 VIII. 19 to 21. (Similar.) 
 
 From the foregoing chapter (M. XII.) we obtain & further extension of the Office of Jesus. 
 • " Lord of the Sabbath"— (M. XII. 8) casting out devils by the Spirit, (or by the fmger) of God. 
 (M. XII. 28). 
 
 Ch. XIII. 
 
 1. [In that] day Jesus went out of IV. Jesus 
 
 the house and sat by the sea side. the sea side. 
 
 began to teach by 
 
 2. And great multitudes were \ 
 gathered unto him ; so that he r 
 went into a ship and sat ; and the I 
 whole multitude stood on the shore. ) 
 
 (Same.) 
 
 Ch. VIII. 
 
 1. Afterwards he went through 
 every city and village teaching 
 [announcing] the kingdom of God : 
 and the twelve were with him. 
 
 2. And certain women which had 
 been healed • -Mary c&Med. Magdalene, 
 out of whom had [gone} seven devils. 
 
 3. And Joanna, wife of Herod's 
 steward : Susanna : and many others 
 which ministered to [them} of their 
 
 | 4. And when much people were 
 t [gathering] together, and were 
 * [coming] to him out of every city. 
 
87 
 
 St. MATTHEW, XIII. 
 
 3. He spake many things unto 
 them in parables : saying, 
 Behold, a sower went forth to sow. 
 
 4. As he sowed, some fell, &o. 
 
 5. Some fell, &c. 
 
 6. When the sun was up,- ■ 
 
 7. Some fell among thorns : 
 
 8. Other fell into good ground. 
 10. to 23. (Explication of the 
 
 Parable.) 
 
 St. MARK, IV., VI. 
 2. He taught them many things 
 
 St. LUKE, VIII., XIII., IV. 
 he spoke by a parable. 
 
 by Parables, and said : 
 
 
 
 
 3. Behold, there went 
 
 out a 
 
 5. A sower went out 
 
 to sow his 
 
 sower to sow, 
 
 
 seed. 
 
 
 4. (Same. ) 
 
 
 (Same. ) 
 
 
 5. Other fell, &c. 
 
 
 6. And other fell, &c. 
 
 
 6. (Same. ) 
 
 
 
 
 
 
 7. (Same.) 
 
 
 7. (Same.) 
 
 
 8. (Same. ) 
 
 
 8. (Same. ) 
 
 
 10 to 23. (Similar.) 
 
 
 11 to 15. (Similai\) 
 
 
 The Insight which the two foregoing verses (L. VIII. % 3) afford into the means of living 
 and the persons by whom Jesus and his disciples were sustained during his ministry becomes 
 valuable ; and particularly as regards the antecedents of Mary Magdalene ; who subsequently 
 fills so prominent a part at the supper and after the Eesurrection. 
 
 24 to 30. Parable, (Wheat and 
 Tares), 
 
 31, 32. Parable, (Mustard Seed). 
 33. Parable, (Leaven). 
 (Explication of the Parable of the 
 Sower.) 
 
 40. As the tares are gathered and 
 burned, so shall it be in the end of 
 the world. 
 
 41. The Son of man shall send 
 forth his angels : they shall gather 
 them that do iniquity. 
 
 42. And cast them into the furnace 
 of fire.- - 
 
 43. Then the righteous shall shine 
 forth in the kingdom of their Father. 
 
 44. Parable, (Merchant seeking 
 pearls). 
 
 47, 48. Parable, (a net cast into the 
 sea). 
 
 49, 50. So shall it be at the end of 
 the world. The angels shall sever 
 the wicked from the just, and cast 
 them into the furnace of fire. - - 
 
 51. Have ye u/nderstood all tJiese 
 They say, yea, Lord. 
 
 26 to 29. Parable, (Seed). 
 30 to 32. (Similar.) 
 
 XIII. 18 to 20. (Similar.) 
 
 In these verses (M. XIII. 40 to 50) the revelations of Jesus are nearly all completed. 
 " The end of the world " — "The Son of man the Judge " — " The kingdom of heaven the reward 
 of the righteous '* — " The furnace of fire the punishment of the wicked" Each of these announce- 
 ments is omitted not only by St. John, but by St. Mark and St. Luke. In St. Matthew's text 
 it only remains that Jesus should declare himself to be the Christ. 
 
 53, 54. When Jesus had finished 
 these parables he departed into his 
 awn country. 
 
 VI. 1. (Same.) 
 
 and his disciples followed him. 
 
 IV. 16. And he came to Nazareth 
 where lie, had been brought up.\ 
 
 Up to this point there is nosymptom in Matthew's itinerary of any journey to Jerusalem. 
 
38 
 
 St. MATTHEW, XIII. 
 
 54. He taught them in their 
 synagogue. 
 
 in so much that they were astonished ; 
 and said, Whence hath this man this 
 wisdom and these mighty works ? 
 
 55. Is not this the carpenter's son ? 
 Is not his mother called Mary ? and 
 his brethren James and Joses and 
 Simon and Judas ? 
 
 56. And his sisters, are they not 
 all with us ? 
 
 Whence hath this man all these 
 things ? 
 
 57. And they were offended at 
 him. 
 
 But Jesus said, a prophet is not with- 
 out honor save in his own country 
 and in his own house. 
 
 St. MAKK, VI. 
 
 2. When the Sabbath was come 
 he began to teach in the synagogue. 
 
 and all that heard him were as- 
 tonished ; -saying, Whence hath 
 this man ? &c. 
 
 3. Is not this the carpenter ? 
 the son of Mary, [and] 
 brother of James and Joses and 
 [Juda] and Simon ? 
 and are not his sisters here with 
 us? 
 
 (Same. ) 
 
 4. Jesus said, a prophet &c. - - 
 except in his own country and 
 among his own kin and in his own 
 house. 
 
 St. LUKE, IV. 
 Went into the synagogue on the 
 Sabbath, 
 and stood up to read. 
 
 17. There was delivered to him 
 the [roll] of the prophet Esaias.- -He 
 found the place where it was written, 
 
 18. The Spirit of the Lord is upon 
 me- - 
 
 20. He [folded up the roll] and sat 
 down : 
 
 21. And began to say, " This day 
 is this scripture fulfilled- - 
 
 22. All wondered at the gracious 
 words of his mouth. 
 
 and said, is not this Joseph's son ? 
 
 23. He said unto them, Ye will 
 say to me ; Physician, heal thyself : 
 Whatsover we have heard done in 
 Capernaum ; do here in thy country. 
 
 24. He said, No prophet is ac- 
 cepted in his own country. 
 
 There is something so natural in the whole of this passage of St. Luke (IV. 16 to 22) that 
 one unwillingly admits against it the reflection on the remoteness of the period at which St. 
 Luke wrote it ; and the consequent improbability of his receiving authentic information of 
 such casual, yet interesting incidents, when they had not been previously noticed in Matthew's 
 history. 
 
 But if ordinary circumstances can be admitted against the preternatural conception asserted 
 in the questionable two first chapters of St. Matthew and St. Luke ; the information here 
 afforded, (M. XIII. 54 to 57— L. IV. 16 to 30) as to the manner in which Jesus and his 
 pretensions were first received by his own family and by the circle in which he had been 
 brought up, should have some weight against those disputable chapters. He is not acknow- 
 ledged as the Son of God, even by Mary his mother : nor is there a single passage in any 
 Gospel which is indicative of the mother's consciousness of his preternatural origin, or powers, 
 except St. John's dubious verse (J. II. 5) at the Cana marriage. 
 
 58. And he did not many mighty 
 works there ; because of their un- 
 belief. 
 
 5. And he could do there no 
 mighty works ; save that he laid 
 his hands upon a few sick and 
 healed them. 
 
 25. But I tell you, Many widows 
 were in Israel in the days of 
 [Elijah.]- - 
 
 26. To none of them was Elijah 
 sent save to- -a woman, a widow. 
 
St. MATTHEW, XIV. 
 
 39 
 
 St. MAKK, VI. St. LUKE, IV., IX., III. 
 
 27. Many lepers were in Israel in 
 time of Elisha : none were cleansed 
 savi ng Naaman. 
 
 28. They in the synagogue were 
 filled with wrath ; 
 
 29. Rose up j thrust him out of the 
 city j led him to the brow of the hill- - 
 to cast him down : 
 
 30. But 'he passing through the 
 midst of them went his way. 
 
 This passage of St. Luke (IV. 28 to 30) again discloses the unfavourable reception of Jesus' 
 mission among his earliest associates ; though it lies under the disadvantage before noticed 
 as to its source. 
 
 Ch. XIV. 
 
 1. At that time Herod heard of 
 the fame of Jesus : 
 
 2. And said; This is John Baptist, 
 risen from the dead. 
 
 3 to 11. For Herod- -had piiV 
 John in prison for Herodias' sake. 
 On Herod's birthday the daughter 
 of Herodias danced before Herod ; 
 who promised her whatever she 
 should ask. She, instructed by her 
 mother, said ; Give me John Baptist's 
 head in a charger- '{His head was 
 brought in a charger and given to the 
 
 VI. 14. {Similar.) 
 
 15. Others said it is [Mijah], 
 
 17 to 19- {Similar) 
 
 IX. 7. Herod was perplexed- - 
 It was said by some that John was 
 risen from the dead. 
 
 8. Some, that Mijah Imd appeared. 
 
 III. 19,20. Herod being reproved 
 by him [concerning] Herodias - -shut 
 up John in prison. 
 
 J 
 
 This incidental narrative of Mariamne's demand of John's head has the authority of 
 Matthew's and of Mark's copy from Matthew's Gospel to sustain it. But, like the slaughter 
 of the innocents, is unsupported by other history. Josephus relates it thus, (Book XVIII. 
 S. 5, 2.) " Herod, who feared lest the great influence John had over the people might incline 
 him- -to raise a rebellion- -thought it best to put him to death to prevent, &c. Accordingly 
 he was sent- -to Macherus. a castle- -and was there put to death." 
 
 These additional verses of Mark and Luke (Mk. YI. 15 — L. IX. 8) seem to be introductory 
 to Jesus' future declaration that John Baptist was the promised Elijah. 
 
 his 
 
 {but see next verse.) 
 
 12. John's disciples buried 
 body ; and went and told Jesus. 
 
 13. When Jesus heard of it he 
 departed into a desert place apart. 
 
 30. And the apostles gathered 
 together unto Jesus, told him all 
 things : both what they had done; 
 and what they had taught.- -31- - 
 
 32. And they departed into a 
 desert place privately. 
 
 (see next verse. ) 
 
 IX. 10. And the apostles returned 
 
 and told him all they had done. 
 
 and he took them and went aside 
 privately, to the city called Bethsaida, 
 
 There is a strange confusion in these additional verses of Mark and Luke : (Mk. VI. 30 
 32— L. IX. 10.) which may refer either to the mission of the twelve apostles mentioned at 
 M. X. 1, or to that of the seventy, related only by St. Luke (L. X. 1 to 20), but they do not 
 seem to connect with the Information of the Baptist's death (M. XIV. 12). 
 
 The latter portion of L. IX. 10 contributes to show that Luke borrowed it from Marh ; and 
 made his own additions. 
 
40 
 
 St. MATTHEW, XIV. St. MARK, VI. St. LUKE, IX. St. JOHN. 
 
 ( We arrive at the third interval where the Gospels of St. Matthew and St. John unite, ) 
 
 Ch. VI. 
 
 1. After these 
 Jesus went over the sea of 
 Galilee. 
 
 This verse (J. VI. 1.) decides that all the transactions related in St, John's Gospel as 
 having occurred in the course of the two first visits to Jerusalem took place previously to the 
 miracle of the five loaves, and in two intervals of that time, tohich according to Matthevfs 
 Gospel toas employed by Jesus and his disciples in Capernaum, Nazareth, Galilee, and the cities 
 and villages, or by the lake, or sea side. (M. IV. 12, 17, 23 — IX. 1 — XIII. 1.) 
 
 But it scarcely seems necessary thus to test them : since it has already been remarked 
 (J. III. 24.) that the circumstances of Jesus' first and second visits to Jerusalem, as related 
 by St. John, were anterior to the time when the Baptist was cast into prison : when 
 Matthew's text declares (M. IV. 17) that Jesus " began to preach." 
 
 13. When the people 
 heard thereof, they fol- 
 lowed him on foot out of 
 the cities. 
 
 11. The people folio wed: 
 He received them. 
 
 33. {Similar.) 
 
 2. And a great multi- 
 tude followed him. 
 
 because they saw the mira- 
 cles which he did. 
 
 3. Jesus went up into a 
 mountain; there sat with 
 his disciples. 
 
 4. The passover was 
 nigh. 
 
 St. John has now accounted for two passovers, (J. II. 13 — VI. 4) i.e. for two years. The 
 Crucifixion, which occurred at a passover, (J. XVIII. 28) would complete three years : which 
 some have estimated to have been the duration of Jesus' mission. But five visits (according 
 to St. Joho) to Jerusalem ; the first four not noticed by any other Evangelist ; and the three 
 last visits all to be accomplished in the third year seems scarcely practicable. Longer time for 
 the mission, or fewer visits would seem to be the necessary conclusion. Else, all the four first 
 visits would become clearly untenable. It has been shown already that the two first were before 
 the Baptists incarceration. The Texts L. III. 1 — M. XXVL 7— J. XVIII. 13. intimate that 
 the baptism and crucifixion of Jesus both occurred in the priesthood of Annas and Caiaphas. 
 But as they were Priests alternately for eleven years these Texts decide not the duration of the 
 mission. Matthew's Gospel seems to confine it to one year. 
 
 14. Jesus went forth- - 
 saw a great multitude :was 
 moved with compassion- • 
 healed their sick. 
 
 34. Jesus saw much 
 people- -began to teach 
 them many things. 
 
 15. When it was even- 
 ing his disciples came to 
 him, 
 
 saying ; This is a desert 
 place ;- -send the multitude 
 away. - - 
 
 16. Jesus said ; They ) 
 need not depart, \ 
 give ye them to eat. 
 
 35. When the [hour] was 
 now [late] his disciples 
 came to him, and said, 
 This a desert place ; 
 
 36. send them away. 
 
 10. Jesus took the 
 apostles [to the city of 
 Bethsaida :] the people fol- 
 lowed. 
 
 11. He spake of the 
 kingdom of God ; healed 
 them that needed. 
 
 12. The day began to 
 [decline]. The twelve 
 came and said to him ; 
 Send the multitude away, 
 &c. 
 
 5. [Seeing a great mul- 
 titude saith] unto Philip ; 
 Whence shall we buy 
 bread that these may eat ? 
 This he said to prove him. 
 
 ) 37. He said ; 
 ) them to eat, 
 
 give ye 
 
 13. He said- 
 them to eat. 
 
 -give ye , 
 
41 
 
 St. MATTHEW, XIV. 
 
 17. They said unto 
 him ; We have here but 
 five loaves and two fishes. 
 
 St. MARK, VI. 
 
 They say unto him ; shall " 
 we go and buy two hum,- ( 
 dred pennyworth of bread, ( 
 and give them ? 
 
 38. He saith; Howl 
 many loaves have ye ? ( 
 They say five, and two I 
 fishes. 1 
 
 St. LUKE, IX. 
 
 18. He said ; Bring 
 them- - 
 
 19. He commanded the 
 multitude to sit down on 
 the grass. 
 
 And took the five loaves 
 and the two fishes, and 
 looking up to heaven, he 
 blessed, and brake, gave 
 the loaves to his disciples, 
 and the disciples to the 
 multitude. 
 
 20. And they did all eat I 
 and were filled. ' 
 
 They said ; We have no 
 more than five loaves and 
 two fishes ; except we 
 should go and buy meat 
 for all this people. 
 
 14. For they were about 
 five thousand men. 
 
 39. He commanded to 
 make all sit down in the 
 green grass. 
 
 40. And they sat down 
 in ranks by hundreds and 
 by fifties. 
 
 He said ; Make them sit 
 down by fifties in a com- 
 pany. 
 
 15. And they did so, 
 and made them all sit 
 down. 
 
 41. When he had taken ^ 
 the five loaves and the two | 
 fishes, he looked up to 
 heaven and blessed and 
 brake the loaves and gave 
 them to his disciples to set 
 before them. 
 
 and the two fishes divided 
 he among them all. 
 
 {Same. ) 
 
 {Same as Matt.) 
 
 and they took up of the ) 
 
 fragments that remained > {Same.) 
 
 twelve baskets full. } 
 
 [and what remained of the 
 
 fishes. ] 
 And they that had ) 44. And they that did 
 
 {Same. ) 
 {Same. ) 
 
 St. JOHN, VI. 
 
 7. Philip answered ; 
 two hundred pennyworth 
 of bread is not sufficient 
 that every one take a little. 
 
 9. Andrew saith ; There 
 is u, lad here which hath 
 five barley loaves and two 
 small fishes ; but what are 
 they among so many ? 
 
 10. Jesus said ; Make 
 the men sit down. Now 
 there was much grass in 
 the place : so they sat 
 down, 
 
 in number about five 
 thousand. 
 
 11. And Jesus took the 
 loaves : and when he had 
 given thanks, he dis- 
 tributed to [them that 
 were set down]. 
 
 and likewise of the fishes 
 as much as they would. 
 | When they were filled, 
 he said to his disciples, 
 ' gather up the fragments 
 ) that nothing be lost. 
 i 13. They gathered them 
 - together and filled twelve 
 I baskets- - - 
 
 21. 
 eaten were about 
 thousand men, 
 besides women and 
 dren. 
 
 five > eat- -were about 
 
 ) thousand men. 
 chil- 
 
 five 
 
 14. Then those men,- - 
 seeing the miracle, said ; 
 This is that prophet that 
 should come into the 
 world. 
 
 Allowing for considerable exaggeration in the number of persons fed in a mountain district, 
 on an approximated quantity of two hundred pennyworth of bread, this miracle might pass 
 into the list of natural incidents. But the circumstance of St. John's returning into the 
 course of St. Matthew's narration, in order to repeat it with its adjunct of Jesus walking on 
 the sea, when no other miracle described by Matthew's text is found in St. John's Gospel, 
 indicates that it had received a more general popular acceptance than any other miracle. It 
 is the only miracle which is repeated in all the Gospels. 
 
 The near concatenation of the verses and close similarity of John's language clearly mark 
 
 its origin to have been from one or more of the synoptic texts. 
 
 15. When Jesus per- 
 ceived they would come and 
 take him by force to make 
 him a king, 
 
42 
 
 St. MATTHEW, XIV. 
 
 22. Straightway Jesus 
 constrained his disciples to 
 get into {the] ship, and go 
 before him unto the other 
 side, while he sent the mul- 
 titude away. 
 
 and went into a mountain 
 to pray : and when even 
 was come he was there 
 alone. 
 
 St. MARK, VI. 
 
 45, • -unto the other side 
 
 to Bethsaida, while lie sent 
 away the people* 
 
 St. LUKE, IX. 
 
 St. JOHN, VI. 
 
 he [toithdrew] again into the 
 mountain, alone. 
 
 16. WJien even was come 
 his disciples went down to 
 the sea. 
 
 17. Entered a ship and 
 went towards Capernaum. 
 
 Here are two incongruities. (M. XIV. 22, 23— J. VI. 15, 16)— -(1) According to Matthew, 
 Jesus sends his disciples to sea before he himself goes into the mountain. St. John embarks 
 them voluntarily, and alone, at even. (2) St. Matthew represents Jesus as having sent away 
 the multitude before he went into the mountain : but St. John describes him as taking refuge 
 from the people in the mountain. 
 
 At verse 15, J. VI. we have the first sign of the charge made against Jesus at his trial, 
 " Art thou the ling of the Jews ?"— (M. XXVII. 11). 
 
 24. to 27. {Miracle. Jesus \ 
 walking on the sea.) \ 
 
 28 to 31. {Miracle. Peter ) 
 on the sea. ) ) 
 
 47 to 50. (Similar.) 
 
 17 to 21. {Similar.) 
 
 This miracle (28 to 31) is not mentioned even in St. Mark's Gospel, which Peter revised, 
 which seems to throw doubt around it. 
 
 33. The wind ceased. 
 
 34. They passed over and 
 came into the land 'of Gen- 
 nesaret. 
 
 51. {Similar.) 
 
 53. - - come into the land 
 of Gennesaret : and drew 
 to sJtore. 
 
 21. Immediately the ship 
 was at the land whither they 
 [were going]. 
 
 Here (J. VI. 21) St. John introduces a miracle which apparently disagrees with the arrival 
 at ordinary speed described by the two other Gospels : but he does not name the place : nor 
 is it quite certain that he intended to describe a miracle : tvQeu? may be translated into 
 " immediately, instantly/' or " soon, speedily. 11 
 
 (From this point St. John's history departs from St. Matthew's and returns into it no more until 
 the final Journey to Jerusalem — M. XXVI.— J. XII.) 
 
 22 to 25. The day following, 
 when the people found that 
 Jeeua was not there, they came 
 to Capernaum : said to him ; 
 Rabbi, when earnest thou 
 hither ? 
 
 35. When the men of ) 
 that place [recognised] I 
 him- -they brought to him I 
 all that were diseased, | 
 
 36. That they might F 
 touch- -his garment- -as 
 many as touched were 
 made whole. 
 
 55, 56. {Similar.) 
 
 26. Jesus answered them- - 
 Ye seek me not because ye 
 
43 
 
 St. MATTHEW. St. MARK. St. LUKE. St. JOHN, VI. 
 
 saw the miracles; bat because 
 ye did eat of the loaves- - 
 
 27. Labor not for the meat 
 which perisheth ; but for the 
 meat which the Son of man 
 shall give you : for him the 
 [Father sealed ; even God.] 
 
 29 to 59. This is the work of 
 God that ye believe [in] him, 
 whom [he sent] The bread of 
 God cometh from heaven and 
 giveth life to the world. They 
 said give us this bread- - 
 Jesus said, I am the bread 
 of life I [am come] down 
 from heaven- - to do the' will of 
 him, that sent me- - This is 
 the will;- -that every one which 
 seeth the Son and believeth on 
 him may have everlasting life ; 
 and I will raise him up at the 
 last day.- -(46) Not that any 
 man hath seen the Father, save 
 lie which is from God : Ho 
 hath seen the Father, - - tbis 
 is the bread which cometh 
 down from heaven.- -Except ye 
 eat the flesh of the Son of Man 
 and drink his blood ; ye have 
 no life in you. As the living 
 Father [sent] me and I live by 
 the Father; so he that eateth 
 this bread shall live for ever. 
 
 59. These things he said in 
 the synagogue as he taught in 
 Capernaum. 
 
 This verse (J. VI. 59.) identifies the place in which the teaching of this chapter of St. 
 
 John was uttered as being probably the same in which the transactions of St. Matthew's 
 
 Gospel are proceeding. And it is the only passage between the end of Matthew's fourteenth 
 
 chapter, and the beginning of his twenty-first, where it can be ascertained that those two 
 
 Evangelists are again treating of the same events and in the same localities. 
 
 60 to 67. Many disciples 
 hearing this, said, Who can 
 hear it 1 Jesus said, Doth thi3 
 offend 1 What if ye see the 
 Son of Man ascend where he 
 was before?- - There are some 
 of you that believe not- • 
 [Upon this] many walked no 
 more with him. Jesus said to 
 the twelve, "Will ye also go ';" 
 
 68. Peter answered j Lord, 
 to whom shall we go ? Thou 
 hast the words of eternal life. 
 
 69. And [we lutve believed 
 and know] that thou art "the 
 Christ the Son of the living 
 God" [the Holy one of God. 
 —Alford.] 
 
 This text (J. VI. 69) is the nearest approach in St. John's Gospel to Peter's acknowledg- 
 ment (M. XVI. 16 to 20) of Jesus as the Christ ; but of which text St. John has taken no 
 notice. This may be intended, to supply its place. 
 
44 
 
 St, MATTHEW. St, MARK. St. LUKE. St. JOHN VII. 
 
 70, 71. Jesus answered [did 
 I not chuse] you twelve ? and 
 
 one of you is a devil, - - He spake 
 of Judas IscarioL 
 
 It is not until the last supper that any intimation of Judas' treachery is given by any of 
 the other Gospels. Indeed this early hint (J. VI. 70, 71) of his character seems to be incon- 
 sistent with the further continuance of his association with the other apostles and with Jesus 
 throughout as well John's last three visits to Jerusalem as the Itinerary of St. Matthew : 
 and especially it is inconsistent with the commission given to them to preach (M. X. 1 — 
 Mk. VI. 7) and with the tivelve promised thrones in heaven (M. XIX. 28). 
 
 In this, as in all other his chapters from Ch. III. to the end of Ch. XII. ; and from the 
 beginning of Ch. XIV. to the end of Ch. XVII. St. John appears intent upon finding 
 occasion to embody among the scanty and dubious facts related, his own exclusive doctrine, 
 identifying Jesus with the Godhead. But still the question occurs ; do these Ms repre- 
 sentations of the dicta of Jesus , sustain St. John's declaration of Faith ? (J, I. 1, 2, 3, 14.) 
 The Word was God by whom all things were made : the Word was made Flesh. 
 
 VII. 
 
 1. After these things Jetus 
 walked in Galilee. 
 
 2. The feast of Tabernacles 
 was at hand. 
 
 3. His brethren said- -Go 
 into Judea. 
 
 4. Jesus said ; my time is 
 not yet full come. 
 
 9. He abode still in Galilee 
 {See M. XV. 29.) 
 
 10. When his brethren were 
 gone up, He also went up in 
 secret. 
 
 Observe, These ten verses (J. 1 to 10) are introduced here (but will be repeated in their due 
 order hereafter) to enable the student to appreciate St. John's account of Jesus' third and 
 fourth journeys to Jerusalem by comparing them with his further progress in the provinces 
 as given by St. Matthew. 
 
 It will be found that after the miracle of the five loaves St. John represents Jesus as 
 arriving at, and abiding in Capernaum and in Galilee : (J. VI. 59 — VII. 9) whence he started 
 in secret, on his third visit to Jerusalem : (J. VII. 10.) while St. Matthew, after the same 
 miracle, states that Jesus and his disciples arrived at the land of Gennesaret : (Capernaum) 
 that he thence departed to the coasts of Tyre and Sidon : (M. XV. 21) thence bach into 
 Galilee : (M. XV. 29) and again from thence to the coasts of Cmsarea Philippi. (M. XVI. 13) 
 Tyre, Sidon, and Csesarea Philippi being three places almost the 'farthest removed from 
 Jerusalem of any in Palestine. 
 
 St. MATTHEW, XV. 
 
 1. Then came to Jesus scribes and 
 Pharisees which were of Jerusalem. 
 2_to 9. (Discussions with them. ) 
 
 St. MAEK, VII. 
 
 1. (Same. ) 
 
 2 to-13. (Similar but fuller. ) 
 
 -St. LUKE. 
 
St. MATTHEW, XV., XVI. 
 
 11 to 20. Not that which goeth 
 into the mouth defileth,-. -out of the 
 heart proceed evil thoughts- - 
 
 21. Jesus went thence into the 
 coasts of Tyre and Sidon. 
 
 22 to 28. {Miracle, Daughter of 
 Woman of Canaan. ) 
 
 29. Jesus departed thence and came 
 nigh the sea of Galilee. 
 
 30. Multitudes' came to him ; 
 having lame, blind, maimed- -and he 
 healed them. 
 
 45 
 
 St. MARK, VII. , VIII. 
 15 to. 23. {Similar.) 
 
 24. {Same.) 
 
 and entered into a house ; and 
 would have no man know it. He 
 could not be hid. 
 
 25 to 30. {Similar.) 
 31. {Similar. ) 
 
 St. LUKE, XII., IX, 
 
 32. They bring him one deaf 
 and had impediment in Ms speech. 
 
 33 to 35. He took him aside- - 
 pat his fingers into his ears. His 
 ears ivere opened : he spake plain. 
 
 St. Mark's text here (32 to 35) varies from St. Matthew's unusually. 
 
 31. In so much that the multitude 
 wondered- -and glorified the God of 
 Israel. 
 
 32 to 38. {Miracle, seven loaves. ) 
 39. He sent away the multitude : 
 
 took ship ; and came into the 
 
 [borders of Magdalan.] 
 
 36, 37. He charged them to 
 tell no man - - the more they 
 published it : and were beyond 
 measure astonished. - - 
 
 VIII. 1 to 9. {Same.) 
 
 10. He entered into a ship with 
 his disciples and came into the 
 parts of Dalmanutha. 
 
 There is an unsatisfactory similarity in this second miracle of the seven loaves : as if it 
 had been an incorrect repetition of the miracle of the iive loaves. And so it might have 
 passed ; had not the subsequent verse (M. XVI. 10) cast upon it a more suspicious appearance. 
 
 Compare M. XIV. U to 21—39 with M. XV. 32 to 38— 39. Par: Gospels. 
 
 Ch. XVI. 
 
 1. The Pharisees came, desiring a 
 sign from heaven. 
 
 4. There shall no sign be given 
 but the sign of the Prophet Jonas. 
 
 5 to 9. His disciples came to the 1 
 other side- -had forgotten bread- - 
 Jesus said ; Take heed of the leaven 
 of the Pharisees. They reasoned- - 
 We have taken no bread. Jesus 
 said ; Do ye not understand ; nor 
 remember the five loaves, and how 
 many baskets ye took up ? 
 
 10. Neither the seven loaves and 
 how many baskets ye toolc up ? 
 
 12. They understood he spake of 
 the doctrine of the Pharisees- - j 
 
 Ch. VIII. 
 
 11. {Similar.) 
 
 12. There shall no sign be given 
 to this Generation. 
 
 13 to 21, {Similar.) 
 
 XII. 56. How is it ye do not discern 
 this time ? 
 
 13. When Jesus came into the 
 coasts of Gmsarea Philippi, he asked 
 his disciples : [ Wlw] do men say that 
 I the Son of Man am ? 
 
 22. He cometh to Betlisaida. 
 
 23 to 26. (Miracle, Blind mem : 
 with manipulations.) 
 
 27. Jesus went out and his 
 disciples into the [villages] of 
 Cassarea Philippi. - - By tlie way 
 he asked his disciples ; Who do 
 men say that I am ? 
 
 IX. 18. As he was alone praying 
 with his Disciples he asked them- - 
 WJio say the people that I am ? 
 
y 
 
 46 
 
 St. MATTHEW, XVI. St. MARK, VIII. St. LUKE, IX. 
 
 14. They said ; Some, John the 28. They answered j John Bap- 19. They said; John Baptist J 
 
 Baptist. Some, [Elijah]. Others, tist. Some, [Elijah] ; and others, Some, [Elijah]. Others that one o* 
 
 Jeremiah, or, one of the Prophets. one of the Prophets. the old Prophets is risen again. 
 
 ^ 15. Ke aaithiBrt who my ye that ^ ^ (8me) 20 _ (&<ameJ 
 
 16. Simon Peter said ; Thou art 29. Peter answereth and saith ; 20. Peter said ; The Christ of 
 the Christ, the Son of the living God. Thou art the Christ. God. 
 
 We have here (M. XVI. 16) the -first admission in Matthew's Gospel from Jesus himself 
 that he is the Christ : and it is drawn from the disciple rather than declared by Jesus. St. John 
 takes no notice of this conversation : but has represented Peter as acknowledging, upon a different 
 occasion (J. VI. 69) that Jesus is "CHRIST the Son of the living God" [is " the HOLT ONE 
 of God?—Alford?[ 
 
 17. Jesus said to him ; Blessed art 
 thou Simon Barjona : for flesh and 
 blood revealed it not unto thee : but my 
 Father which is in heaven. 
 
 18. And on this rock will I build 
 my church. 
 
 19. I will give unto thee the keys 
 of the kingdom of Heaven. Whatso- 
 ever thou shalt bind on earth shall 
 be bound in heaven. - - 
 
 These three verses, (M, XVI. 1*7, 18, 19) in themselves so prominent, and so essential to 
 Roman Catholic Christians, appear to be a subsequent addition to St. Matthew's Gospel, "for 
 the reasons following : (1) They do not appear in any other Gospel, not even in St. Mark's, 
 which tradition has informed us received the revision or the sanction, of Peter himself : 
 although all those verses which precede, (M. XVI. 13 to 16) and all the subsequent ones 
 (M. XVI. 20 to 23) are repeated in the text of St. Mark (Mk. VIII. 27 to 33) and all of them 
 except the two last, (M. XVI. 22, 23) are reproduced in the text of St. Luke. (L. IX., 18 to 22.) 
 (2) The exclusive Gift here made to St. Peter.' of the keys of -Heaven is extended by a subse- 
 quent Passage (M. XVIII. 18— though one equally liable to the same objection) to all the 
 disciples.— (3). The words "I will build my Church" relate to the question of Church Govern- 
 ment : which arose years after the death of Christ ; and which never formed the subject of his 
 teaching ; unless the two passages now noticed constitute the exceptions. — (4). An unseemly 
 and inconsistent appearance of satisfaction and of rendering a compensation is attributed by 
 the passage to Jesus (M. XVI. 17) at Peter's having discovered what Jesus as the Christ would 
 be expected to disclose. It seems to supersede the Revelation by the Revealer. — (5). The words 
 of Jesus, which almost immediately follow, (M. XVI. 23) brand Peter with the character of 
 "Satan ;" who would surely be the last person to whom "the keys of heaven 7 ' would have 
 been (C given." — (6th). The consistency of the whole Passage, as contained in verses 16, 20, 21, 
 22 and 23, is destroyed ~by t/ie introduction of these three intermediate and questionable verses ; 
 js the student will readily discover on reading those five verses without verses 17, 18, 19. — 
 (7) The pun upon mire •? (a rock) could not have been perpetrated in the original Hebrew 
 Gospel. 
 
 20. Then charged he his disciples 30. He charged them to tell no 21. He commanded them to tell 
 that they should tell no man that he man of him. no man that thing. 
 
 was ilie [• ■] Christ. 
 
47 
 
 St. MATTHEW, XVI. St. MARK, VIII., IX. St. LUKE, IX. 
 
 Compare the unwillingness of Jesus on this occasion to announce himself with St. John's 
 account of Jesus' declaration to the woman of Samaria. (J. IV. 26.) 
 
 21. From that time forth began 31. And he began to teach 22. The Son of man must suffer- • 
 
 Jesua to show to his disciples that them that the Son of Man must be rejected- -be slain- -and be raised 
 
 he must go unto Jerusalem : suffer suffer many things: be rejected the third day. 
 
 - -be killed- -and raised again the - -be killed : and after three 
 
 third day. days rise again. 
 
 Up to this time (M. XVI. 21) St. Matthew's journeyings and teachings of Jesus have 
 clearly been confined to the Provinces and Cities. 
 
 The success^ hitherto, of Jesus' Mission appears to have suggested the extension of it to 
 Jerusalem : there to be acknowledged Messiah. The pursuance of that resolve may be 
 traced through the following passages. (M. XVI. 22— XVII. 21— XX. 18, 19— XXI. 1 to 5, 
 9, 10, 11, 12, 15, 23— XXII. 42.). 
 
 But how can St. John's four first visits to Jerusalem find a place in this Itinerary as 
 represented by St. Matthew's text ? 
 
 From the above verses (M. XVI. 21— Mk. VIII. 31— L. IX. 22) it is evident that Jesus 
 expressly foretold his death and resurrection : and the next verse, in both St. Matthew's and 
 St. Mark's text (M. XVI. 22— Mk. VIII. 32) as clearly shows that the disciples understood his 
 prediction. But St. Luke omits that verse. It is the commencement of a divergence which 
 will presently become wider : (L. IX. 45) and an approach to St. John's construction (J. II. 22). 
 
 32. He spake thatsayingopenly, 
 
 22. Peter began to rebuke him, and Peter began to rebuke him. 
 saying ; Lord this shall not be unto 
 
 thee. 
 
 23. But Jesus turned and said, get^ 
 
 THEE BEHIND ME SATAN : thou art | 
 
 [my stumbling block]: for thou J- 33. (Nearly same. ) 
 
 savorest not the things that be of | 
 God, but those that be of men. J 
 
 27. For the Son of man shall come 38. Of him shall the Son of Man 26. - -ashamed when he shall come 
 in the glory of his Father, with his be ashamed when he cometh in in [his] glory, and his Father's, and 
 Angels; and reward every man ac- the glory of his Father, with the of the holy angels. 
 
 cording to his works. holy Angels. 
 
 28. Verily I say unto you, There IX. 1. - -some that stand here 27. ■ -which shall not taste of death 
 be some standing herewhich shall which shall not taste death till till they see the kingdom of God. 
 not taste death till they see the they have seen the kingdom of 
 
 Son of Man coming in his kingdom. God come with power. 
 
 In this chapter(M. XVI.) two additional announcements respecting the Office of Christ have 
 been made. (1) That Jesus is the Christ. (2) That He shall come to judge the world, 
 with his angels, before some of those standing there should taste death (M. XVI. 28). 
 
 These complete the status of Jesus, as given by St. Matthew; which may be thus summoned: 
 
 " Repentance and Remission of sins' 7 - (M. IV. 17— IX. % 13).—" The Kingdom of Heaven is at 
 hand" (M. IV. 17— IX. % 13).—" The Father can be known only through the Son" (M. XI. 27). 
 — " Jesus is the Christ" (M. XVI. 20).—" He shall come again, in that Generation, to judge the 
 world" (M. XVI. 27).— ■" Heaven for the Righteous* 3 —" Hell for the wicked" (M. XIII. 50).— 
 " Some standing there should not taste death till they see the Son of Man coming in his kingdom" 
 (M. XVI. 28). 
 
 To extend and perfect this Revelation, Jesus has resolved to go to Jerusalem. (M. 
 XVI. 21.) 
 
48 
 
 St. MATTHEW, XVII. 
 
 Ch. XVII. 
 After six days Jesus taketh Peter, 
 James and John to a high mountain 
 apart. 
 
 2. And was transfigured before 
 them- -His face did shine as the 
 sun- -His raiment white as the 
 light. 
 
 3. There appeared to them Moses 
 and [Elijah] talking with him. 
 
 St. MAEK, IX. 
 
 IX. 2. 
 
 {Same. ) 
 
 3. {Nearly same.) 
 
 so as no fuller can whiten them. 
 
 4. There appeared to them 
 [Elijah] with Moses. 
 
 4. Peter said to Jesus ; Lord, is it y 
 good - - Let us make here three ( 
 tabernacles : one for thee ; one for ( 
 Moses ; and one for [Elijah.] , 
 
 5. While he yet spake a bright 
 cloud overshadowed them. 
 
 t. {Same. ) 
 
 6. For he wist not what to say 
 for they were sore afraid. 
 
 7. There [came] a cloud [over- 
 shadowing] them. 
 
 and a voice came out of the cloud ; 7.- -a voice- -saying, "This is 
 " This is my beloved Son in whom I my beloved Son : hear [ye] him." 
 am well pleased." 
 
 St. LUKE, IX. 
 
 IX. 28. About eight days after 
 these sayings, he took Peter and 
 John and James and went up into a 
 mountain to pray. 
 
 29. And as he prayed the fashion 
 of his countenance was altered : and 
 his raiment became white and 
 glistening. 
 
 30. There talked with him tiuo 
 men : which were Moses and [Elijah], 
 
 31. Who appeared in Glory and 
 spake of his decease which he should 
 accomplish at Jerusalem. 
 
 32. Peter and they with him were 
 heavy with sleep : [but they kept 
 awake] and saw his glory ; and the 
 two men that stood with him. 
 
 33. As they departed from him 
 
 Peter said — (Same. ) 
 
 not knowing what he said. 
 
 34. (Similar.) 
 
 and they feared as they entered into 
 the cloud. 
 
 35. - -a voice- -saying [This is my 
 Son whom I have chosen]. 
 
 We cannot attempt to analyze these wonderful appearances. Yet we may note how St. 
 Luke bas filled up St. Matthew's outlines (L. IX. 31, 32) and may inquire how he obtained 
 the knowledge of Moses' and Elijah's conversation. It may also be remarked that the Elijah 
 of Malachi had not yet appeared on earth : unless the Baptist was he (M. XVII. 12, 13) 
 which the Baptist denied (J. I. 21). 
 
 It is observable how St. John, who ever leans to the supernatural, and who was present at 
 this appearance, has not noticed it. But to do so, he must have returned into the Itinerary of 
 St. Matthew : if not into his teaching. 
 
 9. As they came down from the ] 
 mountain, Jesus said, Tell the vision | 
 to no man till the Son of man be ( 
 risen from the dead. 
 
 36. When the voice 
 Jesus was found alone. 
 
 was past, 
 
 10. Why, asked his disciples do 
 the Scribes say ; That [Elijah] must 
 first come ? 
 
 11. Jesus answered, [Elijah] truly ^ 
 [cometh]- -12. But I say unto you | 
 that Elijah is come already : and V 
 they knew him not : but have done I 
 unto him whatsoever they listed. J 
 
 ► 9. {Same. ) 
 
 10. They questioned one another 
 what the rising from, the dead 
 should mean. 
 
 and they told no man in those days 
 the things they had seen. 
 
 11. 
 
 12. 
 
 (Similar.) 
 
 {Similar. ) 
 
St. MATTHEW, XVII., XVIII. 
 
 13. Then the disciples knew that he ) 
 spake of John the Baptist. \ 
 
 49 
 
 St. MARK, IX. 
 
 St. LUKE, IX. 
 
 Sere, (M. XVII. 12, 13) Jesus repeats his former assertion ,* (M. XI. 14) that the Baptist 
 was the expected Elijah (of Malachi the last of the biblical Prophets), 
 
 The words of the prophesy are, (Mai. III. 1 — IV. 1, 5) " I will send my messenger : He 
 shall prepare my way before me- -for the day cometh that shall bum as an oven. All the 
 proud and all that do wickedly shall be stubble : and the day that cometh shall burn them up* 
 Behold I will send you Elijah the Prophet before the coming of the great and dreadful day." 
 In Malachi's prediction we find the origin of a portion of the Baptist's preaching — " The 
 kingdom of heaven is at hand " — " He shall baptise you with Fire " — Tests afterwards employed 
 by Jesus in his announcement of the " coming end of the world " and of the " eternal Sell " 
 for the wicked. A similar Prophesy is found in Joel IL 30, 31* 
 
 So that the adaptation of the Baptist to be the promised Elijah might have accomplished a 
 further part of the prediction were it not for the denial of the Baptist that he was Elijah 
 (J. I. 21). But how could the bestowment of a pseudonymous Agnomen upon John, son of 
 Zacharias, translate John himself into the Elijah of Malachi, and he not know that he was 
 Elijah ? 
 
 14 to 21. Miracle (Lunatic — ivhom 
 the disciples could not cure. 
 
 22. While they abode in Galilee. 
 
 Jesus said ; The Son of Man [will be 
 delivered up] into the hands of men, 
 
 23. They shall kill him : the third 
 day he shall be raised up. And they 
 were exceeding sorry. 
 
 14 to 21. Dumb and deaf spirit. 
 (Further particulars. ) 
 
 30. They departed thence ar>d 
 passed through Galilee. 
 
 (Similar, j 
 They understood not that 
 
 38 to 43. Unclean spirit. 
 
 IX. 43, 44. (Similar.) 
 
 45. They understood not that say- 
 ing : and it was hid from them; that 
 tJiey perceived it not. 
 and tliey feared to ash him. 
 
 "We have here (M. XVII. 9, 23— Mk. IX. 10, 32— L. IX. 45) a third Recurrence of the 
 same Text. (M. XVI. 21— XVII. 9, 23). And we may observe how both St. Mark and St. 
 Luke are dropping into St. John's assertion (J, XX. 9.) that the Disciples understood not the 
 predicted Resurrection till after its accomplishment. A similar passage again occurs at 
 L. XVIII. 34. 
 
 Here also we have further proof that Luke occasionally copied from and added to Mark's 
 text (Mk. JA 32— L. IX. 45). 
 
 24. When they were come to 
 
 Capernaum- -(Tribute demanded.) 
 
 25 to 27. Miracle (money in mouth 
 of a fish). 
 
 33. He came to Capernaum. 
 
 Ch. XVIII. 
 
 1. Disciples ask, "Who is greatest 
 in the kingdom of heaven ?" 
 
 36. {Similar.) 
 
 38. John said ; Master we saw 
 one casting out devils in thy 
 name. We forbade him. 
 
 39,40. Forbid him not. He! 
 
 J 
 
 that is not against us is for us. 
 
 46. 
 
 49, 50. 
 
 Similar,) 
 
 Same, 
 
50 
 
 43, 45. (Similar.) 
 -to go into Hell into fire [un- 
 
 St. MATTHEW, XVIII. St. MARK, IX. 
 
 8, 9. If thy hand [or] foot offend ) 
 thee cut it off.- -If thy eye, pluck it j 
 out : better to enter into life with j- 
 one eye than, having two eyes, to be | quenchable] 
 cast into Hell Fire. 
 
 10. Despise not one of these little 
 ones- -Their Angels do always 
 
 BEHOLD THE FACE OF MY FATHER 
 
 which is in heaven. 
 
 11. For the Son of man is come 
 to save that which was lost. 
 
 12. 13. If a man have a hundred 
 sheep, and one stray- -and he find 
 it ; he rejoiceth more, over [it] than 
 over the ninety and nine. 
 
 14. So it is not the will of your 
 Father, that one of these little ones 
 should perish. 
 
 St. LUKE, XV., XVII. 
 
 (This verse is not found in our 
 most ancient MSS.— Alford.J 
 
 XV. 4 to 6. 
 
 7. [There shall be] joy in heaven 
 over one sinner that repenteth more 
 than over ninety and nine just 
 persons which need no repentance. 
 
 These Texts (M. XVIII. 10, 14— L. XV. 7) may be added to the Text before noticed (M. 
 IX. 13) as subversive of the dogma of universal sin entailed by Adam's fall. 
 
 No doctrine in St. Luke's text appears to be more consistent with the original teaching of 
 Jesus (M. IV. 17— VI. 15— XL 20— XII. 41— XVIIL 32). None can be more cheering to 
 contrite frailty than this passage : (L XV. 7) and yet, appearing as it does, only in the 
 Gospel of St. Luke, it suffers, along with the touching parable of the Prodigal, for want of 
 the support of a sustaining authenticity. 
 
 15. If thy Brother trespass tell 
 him his fault. 
 
 16. If he will not hear thee, take 
 two or more witnesses :- - 
 
 17. If he shall [refuse] to hear 
 them, tell it unto the Church. If 
 he [also refuse to hear the congre- 
 gation] let him be unto thee as [a 
 Gentile] man and a publican. 
 
 18. Whatsoever ye shall bind on 
 earth shall be bound in heaven. 
 What ye shall loose on earth shall 
 be loosed in heaven. 
 
 XVII. 3. Take heed to yourselves: 
 If thy Brother, [sin] rebuke him : 
 and if he repent, forgive him. 
 
 Here (M. XVIII. 18) the power delegated to St. Peter in particular (M. XVI. 18, 19) is 
 extended to all the apostles. But the peculiarity of not appearing in either St. Mark's or St. 
 Luke's Gospel applies to both passages. And the above verses, (M. XVIIL 15 to 18) with 
 verses 19, 20, leave the impression of being an addition to the text of St. Matthew made at an 
 advanced Era of the Church Government ; like the passage (M. XVI. 17 to 19) before noticed. 
 
 19. If two of you agree on earth 
 touching anything they shall ask, it 
 shall be done for them of my father. 
 
 20. Where two or three are 
 gathered together in my name, there 
 am I in their midst. 
 
51 
 
 St. MATTHEW, XVIII., XIX. St. MARK. St. LUKE, XV., XVI. 
 
 21. Peter said ; How oft 8hall my If he sin against thee seven time3 in 
 
 Brother sin against me and I forgive ? a day ; and seven times say, I repent ; 
 
 - - Jesus saith ; Until seventy times thcu shalt forgive him. 
 
 seven. 
 
 23 to 34. Parable (King recounting • __— . 
 
 with servants). 
 
 35. So shall my Father do to you 
 i£ ye forgive not every one his 
 Brother. 
 
 XV. 8 to 10. Parable (Ten Pieces 
 of Silver). 
 
 11 to 32. Parable (Prodigal Sun). 
 
 XVI. 1 to 12. Parable (Unjust 
 Steward). 
 
 19 to 31. Parable (Beggar Lazarus). 
 23. In Hell he lifted up his eyes- - 
 
 This succession of Parables, found only in the Gospel of St. Luke, suggests the inquiry from 
 whence he could have obtained them : especially as the Parable of the beggar Lazarus 
 contains an admission of the Hell (L. XVI. 23, P. 95, Par. Gosp.) announced in St. 
 Matthew's text : which admission appears only in one other place of St. Luke's Gospel 
 (L. XII. 5, P. 32), while he has excluded from it all those passages of St. Matthew's text 
 promulgating a Hell (M. XIII. 42, 50— XVIII. 8, 9— XXIII. 33— XXV. 41). 
 
 St. MATTHEW, XIX. St. MARK, X. St. LU1CE, XVI. St. JOHN. 
 
 XVI. 1G. Thehnrand 
 
 • the jjrophrtR were, until . 
 
 John. 
 
 This text (L. XVI. 16) appears also in M. XI. 13 (P. 34). There it seems to be intended 
 to sustain the Baptist as the Elijah : (M. XI. 14), and to declare the fulfilment of all 
 Jewish prophesies in Jesus as the Messiah. "But here it is severed from its original context, 
 and contributes to shew the distracted composition of St. Luke's Gospel. Indeed, the whole 
 of this his sixteenth chapter (save the 13th, 16th, 17th, and 18th verses), and his entire 
 fifteenth chapter (except verses 4 and 5) are additions, for which a modern inquirer 
 must be unable to determine St. Luke's authority. (See P. 91 to 95 Par. Gosp.) 
 
 Ch. XIX. 
 
 1. When Jesus had 
 finished these sayings he 
 departed from Galilee, and! 
 
 eame into the coasts qf> X, 1, (Same.) ■ ^ 
 
 Judea, beyond Jordan. J 
 
 We will now collect a summary of the Travels of Jesus, as given in St. Matthew's Gospel, 
 from the period of the miracle of the five loaves up to the present chapter : (M. XIX.) for the 
 purpose of ascertaining whether any of the first four visits to Jerusalem asserted by St. John 
 can have taken place consistently with the progress of Jesus described by St. Matthew. — 
 "The Land of Gennesa'ret (M. XIV. 34)— Tlje coasts of Tyre and Sidon" (M. XV. 21)— 
 "The Sea of Galilee" (M. XV. 29—" The borders of Magdaian" (M. XV. 39; and "the 
 [parts] of Caesarea Philippi" (M. XVI. 13, 21) — "when Jesus began to show to his disciples 
 zhctt he rii'iu go up to Jerusalem" (kit final visit). 
 
52 
 
 St. MATTHEW, XIX. St. MARK. St. LUKE. St. JOHN, VII. 
 
 We have seen that the two first of St. John's visits were before the incarceration of the 
 Baptist ; and according to St. Matthew, before Jesus began to preach (M. IV. 17). 
 
 St. John states (J. VII. 1, 9, P. 44) that Jesus started on the third visit from Galilee, but 
 gives no particulars of such third journey ; he transfers Jesus and his disciples to 
 Jerusalem by a single verse (J. VII. 10) : while St. Matthew's text contains not a trace 
 of any visit to Jerusalem except the one which terminated in the crucifixion — (the fifth 
 visit according to St. John), 
 
 Having therefore no indication in St. Matthew's gospel of any interval at which either the 
 third or fourth of St. John's visits to Jerusalem can have taken place, it seems that the present 
 is as little improper as any other for the production of the third of them. 
 
 X.B. — These verses arc repeated 
 at P. 44- $ ee that page. 
 
 (Third visit to 
 
 Jerusalem). 
 
 Cii. ML 
 
 1. Aft( r these things Jesus walked 
 in Galilee. 
 
 2. The feast of Tabernacles was 
 at hand. 
 
 3 to 9. His brethren said- -Go 
 \ into Judea. 
 
 4. Jesus said ; My time is not 
 yet full come. 
 I 9. Jffi abode xfill in Galilee. 
 | 10. When his brethren were gone 
 [up, he also went, up ; in secret, 
 
 14. Went into the Temple and 
 taught. 
 
 16. My doctrine is not mine j but 
 His that sent me. 
 
 25 to 27. Then said some of them 
 of Jerusalem, Do the Rulers know 
 that this is the very Christ ? We 
 know this man whence he is: when 
 Vhrist cometh no man Jcnoicctlnvhence 
 he is. 
 
 28. Jesus cried- -Ye both know 
 me and ye know whence I am. lam 
 not come of myself. He that sent 
 me is true : whom ye know not. 
 
 29. But 1 1- now h'nn- -I am from 
 him- - 
 
 30. They sought to take him : 
 no 'man laid hand on him, becavtw 
 his hour was not ;/> t. 
 
 31. Many of the people believed 
 on him- - 
 
 33. Yet a little while I am with 
 you : and I <jo unto him that sent me. 
 
 40. Many said ; This is the Prophet 
 
 41. Others said ; This is Christ. 
 Others said ; Doth Christ come out 
 of Galilee? 
 
 42. Hath not Scri/i/ure said: 
 Christ cometh of the seed of 
 David and. from Bethlehem. 
 
 We may here (J. VIL 42) discern the motive for the dubious Genealogies given in St. 
 Luke's and St. Matthew's Gospel ; and- for the visits of Magi and of Hicpherd* to llcthhhnn. 
 
53 
 
 St. MATTHEW St. MARK. St. LUKE. St. JOHN, VIII. , IX., X. 
 
 44. Some would have taken him- - 
 46. The officers answered : never man 
 spake like this man. 
 
 Ch. VIII. 
 
 1, 2. Jesus, early in the morning, came 
 again into the temple- -and taught. 
 
 3 to 11. ( Woman taken in adultery.) 
 
 12. Jesus said, / am the light of the 
 world- - 
 
 16. / am not alone : but I and tlie 
 Father that sent me. 
 
 19. Had ye known me ye vjould have 
 known my Father. 
 
 28. When ye shall have lifted up the 
 Son of Man, ye shall know that I am he. 
 
 38. I speak that which / have seen 
 with my Father. 
 
 56. Your Father Abraham rejoiced to 
 see my day : and he saw it- - 
 
 57. Jews said : Thou art not yet fifty 
 years old t hast thou seen Abraham ? 
 
 The Jews here (J. VIII. 57) estimate Jesus' age below ffty : St. Luke, at John's baptism, 
 at about thirty (L. III. 23, P. 13). But such estimates scarcely afford ground on which to 
 fix the probable duration of his Mission ; or his real age at this period. 
 
 58. Before Abraham was, I am. 
 
 59. Then took they up stones to cast 
 at him : but Jesus hzd himself and went 
 out of the temple. 
 
 In this and the former chapters, (J. VII. — VIII.) St* John has fully announced Jesus as 
 the Christ : and declared the supernatural nature of that Christ ; does it accord with St. 
 Matthew's ? (see comment, P. 47) or with St. John's own exposition of it 1 (J. 1. 1 to 4.) 
 
 Ch. IX. 
 
 1. 7. (Man born blind, cured.) 
 Compare J. IX. 3 with M. IX. 13. 8 to 3i ( Who argues with Pharisees.) 
 
 B. Neither hath this man sinned nor 
 his parents. 
 
 Ch. X. 
 
 1 to 16. (Parable, The Good Shepherd). 
 
 17. Therefore doth the Father love 
 me ; because I lay down my life that I 
 may take it again. 
 
 24. If thou be the Christ tell us plainly. 
 
 25. / told you and ye believed not. 
 Tlie works that J do in my Father's name 
 bear witness of me. 
 
 30. / and my Father are one. 
 
 31. The Jews took up stones again, 
 33. We atone thee for blasphemy- - 
 
 Thou, being a man, makest thyself God. 
 
 34 to 36. Jesus answered, Is it not 
 written in your law, " / said ye are 
 
54 
 
 St. MATT., XIX. 
 
 St. MARK, X. St. LUKE. St. JOHN, X. 
 
 Gods ?" If he called them Gods to 
 whom the word of God came : say ye 
 of him whom the Father hath sent- - 
 " Thoublasphemest" because Isaid I 
 am the Son of God ? 
 
 We leave the inquirer to decide on the conclusiveness of this (v. 34 to 36) argument. 
 
 Ch. XIX. 
 
 1. And came into J 
 the coasts of Judtea • 
 beyond Jordan. ) 
 
 X. 1. (Same.) 
 
 2. Multitudes fol- 
 lowed him and he 
 healed them there. 
 
 I he taught them again 
 
 39. They sought again to take 
 him : but he escaped out of their 
 hands. 
 
 42. And went away beyond Jor- 
 dan into the place ivhcre John at 
 first baptized. 
 
 and THERE HE ABODE. 
 
 41. And many resorted unto 
 him- • 
 
 42. And many believed [in] him 
 there. 
 
 Here the narrations of St. John and St. Matthew seem to fall into the same locality : but 
 there is no resemblance between the Events which they proceed to relate. St. John curtails 
 all his, into the few words " many resorted to and believed in him tliere /' and proceeds to 
 relate (Ch. XL) a fourth visit to Jerusalem for tlie purpose of raising Lazarus and returns 
 thence to Ephraim (near the wilderness. ) But neither that Lazarus nor the place called 
 Ephraim is mentioned in either of the other Gospels. 
 
 St. MATTHEW, XIX. 
 
 3 to 9. Pharisees oame,- -saying, 
 Is it lawful- -[to put away one's 
 wife for any cause]? I say unto 
 you, Whosoever shall put away his 
 wife except for fornication, and 
 marry another, committeth adultery. 
 
 13. Then were brought unto him ' 
 little children- - ( 
 
 14. Jesus said ; Forbid them not | 
 
 - -of such is the kingdom of heaven. 
 
 16. One came, saying ; Good j 
 master, what good thing shall I do 
 that I may have eternal life ? 
 
 17. He said- -[There is ONE that 
 is good ; GOD]. 
 
 But if thou wilt enter into Vfe Jceep the 
 commandments. 
 
 18. He saith unto him -, Which ? 
 Jesus said : Thou shalt c&> no murder ; 
 thou shalt not commit adultery; thou 
 shalt not steal; thou shalt not bear 
 false vntness. 
 
 19. Honor thy Father andthy mother 
 Love thy neighbour as thyself 
 
 20. The young man saith ; all these 
 things have I kept- - 
 
 What lack I yet? 
 
 St. MARK, X. 
 
 X. 2 to 11. (Same.) 
 
 13, 14. (Same.) 
 
 X. 17. (Same.) 
 
 18. (Similar.) 
 
 10. Thou knowest the command- 
 ments. 
 
 St. LUKE, XVI. , XVIII. 
 
 XVI. 18. (Similar.) 
 
 XVIII. 1 to 8. (Parable, unjust 
 judge.) 
 
 9 to 14. (Parable, Pharisee and 
 publican.) 
 
 15, 16. (Same.) 
 18. (Similar.) 
 
 do not commit adultery ; do not 
 kill ; do not steal ; do not bear 
 false witness. 
 
 defraud not. 
 
 19. (Same.) 
 
 20. 
 
 (Similar. ) 
 
 vx 
 
 (Similar.) 
 
 20. 
 
 (Same as Mark.) 
 
 20. 
 
 (Same as Mark. ) 
 
 
 (Same.) 
 
 21. 
 
 (Similar. ) 
 
55 
 
 St. MATTHEW, XIX., XX 
 
 21. Jesus said- -If thou wilt be 
 perfect, go and sell [thy goods] and 
 give to the poor ; and thou shalt have 
 treasure in heaven ; and come and 
 
 follow me. 
 
 22. The youDg man went away 
 sorrowful. 
 
 St. MARK, X. 
 
 21. Jesus beholding loved him : y 
 said ; One thing thou lackest :- - ( 
 sell, &c- -take up thy cross and i 
 follow me. 
 
 St. LUKE, XVIII,, XXII. 
 
 22. 
 
 23. 
 
 [Similar.) 
 
 {Similar. ) 
 
 22. (Same.) 
 
 Such are the requisites according to St Matthew's text (M. XIX. 17 to 21) for entering into 
 eternal life. 
 
 23. Said Jesus to his disciples ;■ - 
 [It shall be hard for a rich man to] 
 enter into the kingdom of heaven. 
 
 24. It is easier for a camel to go 
 through the eye of a needle- - 
 
 25. His disciples said ; Who then 
 can be saved ? 
 
 26. Jesus said ; With men this is 
 impossible : but with God all things 
 are possible. 
 
 27. Peter said to him ; We have 
 forsaken all and followed thee : What 
 shall we have ? 
 
 23. Jesus said ;- -Ye which have 
 followed me in the regeneration, when 
 the Son of Man shall sit in the throne 
 of his glory. 
 
 Ye also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel. 
 
 29. Every one that hath forsaken 
 [brethren, or sisters, or father, or 
 mother, or children, or lands, or 
 houses] for my name's sake 
 
 shall receive [many] fold, 
 
 and shall inherit everlasting life. 
 
 30. But man y[- ■] first shall be last 
 and last first. 
 
 23. 
 
 25. 
 26. 
 
 27. 
 
 28. 
 
 (Similar. J 
 
 (Same.) 
 
 (Same.) 
 
 (Similar. ) 
 
 (Similar.) 
 
 24. {Similar. ) 
 
 25. {Same.) 
 
 26. {Similar.) 
 
 27. {Similar. ) 
 
 28. {Similar. ) 
 
 XXII. 28. Ye are they which con- 
 tinued with me in my temptations. 
 
 29. And I appoint unto you a king- 
 dom as my Father hath appointed 
 unto me. 
 
 30. That ye may eat and drink at 
 my table in my kingdom, 
 
 and sit on thrones judging the 
 twelve tribes of Israel. 
 
 XVIII. 29. There is no man that 
 hath left house [- •] or brethren, or 
 wife, or children 
 
 29. There is no man that hath 
 left house or brethren, or sisters, 
 or father, or mother, [- -] or chil- 
 dren, or lands, for my sake, and for the Kingdom of God's sake 
 the gospels. 
 
 30. But he shall receive an 
 hundredfold now in this time, 
 houses and brethren, and sisters, 
 and mothers, and children and 
 lands ; with persecutions ; 
 and in the world to come eternal 
 life. 
 
 30. who shall not receive many 
 fold more in this present time, 
 
 and in the world to come life ever- 
 lasting. 
 
 31. {Same.) 
 
 This (L. XXII. 29, 30) is a further specimen of the freedom with which St. Luke has 
 occasionally varied the text of St. Matthew. The omission here made by St. Mark of the 
 Apostles' reward is equally remarkable. It should be born in mind that St. Mark's gospel 
 was revised by St. Peter : and probably not long before the time when the Revelations of 
 Matthew's Gospel were remodeled by St. John's. 
 
 Ch. XX. 
 
 1 to 16. (Parable. Householder 
 
 hiring laborers.) 
 
 17. Jesus going up to Jerusalem, 
 (resumed after J. XI. 54J 
 
 As the fourth visit of Jesus to Jerusalem must have taken place (if at all) before the time 
 
 indicated by this verse of St. Matthew (XX. 17) for th.<$ final journey thither ; this seems the 
 
 only period at which St. John's account of such fourth visit can be introduced : though it is an 
 
 evident inconsistency. 
 
56 
 
 St. MATT., XX. 
 
 St. MARK, X. 
 
 St. LUKE, IX. St. JOHN, XI. 
 
 1. A certain man was sick; 
 Lazarus, of Bethany : the town of 
 Mary and her sister Martha. _ 
 ■ 2. It was that Mary which 
 anointed the Lord with ointment 
 and wiped his feet with her hair 
 whose brother Lazarus was sick. 
 
 3. Therefore his sisters sent to 
 him- - 
 
 4. Jesus said ; This sickness is 
 not unto death ; but for the Glory of 
 God: that the Son of God [may] be 
 fdorified thereby. 
 
 5. Now Jesus loved Martha and 
 her sister and Lazarus. 
 
 6. When he heard that he was 
 sick he abode two days in the 
 
 PLACE WHERE HE WAS. 
 
 (Fourth visit to 7. Then saith to his disciples ; 
 Jerusalem. ) Let us go into Judea again. 
 
 8. His disciples say ; [Kabbi,J 
 the Jews lately sought to stone 
 thee ; and goest thou again ? 
 
 11. After that, he saith unto 
 them- -Lazarus sleepeth- -I go that 
 I may awaken him. 
 
 12. Lord if he sleep he will 
 [recover]. 
 
 14. Jesus said Lazarus is deaa : 
 
 15. Nevertheless let us go to him. 
 iel Thomas said to his fellow 
 
 disciples ; let us also go that toe 
 may die with him. 
 
 17. When Jesus came he found 
 he had lain in the grave four days. 
 
 18. Bethany was about fifteen 
 furlongs from Jerusalem. 
 
 20. Martha - - went to meet 
 
 23. Jesus saith ; Thy brother 
 shall rise again. 
 
 24. Martha saith; I know he 
 shall rise in the resurrection at the 
 last day. 
 
 25. / «m the resurrection and the 
 life- -Wwsoever liveth and believeth 
 in me shall [not] die [for evermore], 
 believest thou this ? 
 
 27. She saith; Yea, Lord, I 
 believe that thou art the Christ ; 
 the Son oe God ; ivhich is to come 
 into the world. 
 
 34. Jesus said ; Where have ye 
 laid him ? They said ; Lord, come 
 and see. 
 
 35. Jesus wept. 
 
 39. Jesus said ; Take ye away 
 the stone. Martha saith- -Lord 
 by this time he stinketh. He hath 
 been dead four days. 
 
 41. Jesus lifted his eyes- -said; 
 Father I thank thee- -I know thou 
 hearest me always ; but [for sake] 
 of the people which stand [around] 
 I said it ; that they may believe that 
 tJwu hast sent me, j 
 
57 
 
 St. MATT., XX. St. MARK, X. St. LUKE, IX. St. JOHN, XI. 
 
 43. When he had thus spoken 
 he cried with a loud voice ; Lazarus 
 come forth. 
 
 44. He that was dead came forth : 
 his hand and foot bound with 
 grave clothes :- -Jesus said, loose 
 him and let him go. 
 
 45. Many of the Jews believed- - 
 46 to 53. But some went to th: 
 
 Pharisees; told them- -who gathered 
 a council : and said; What do we? 
 - -This man. doeth many miracles . 
 if ive let him alone all will believe [hi] 
 him: the Romans will take away 
 our place and nation. Caiaphas, 
 high Priest that year- -prophesied 
 that Jesus was [about] to die for 
 [the] nation ; and should gather 
 together the children of God that 
 were scattered. From that day 
 they took counsel together to put him 
 to death. 
 
 54. Jesus therefore walked no 
 more openly among the Jews : but 
 went thence into a country near the 
 wilderness to a city called Ephraim : 
 
 AND THERE TARRIED WITH HIS 
 DISCIPLES. 
 
 This verse (J. XI. 54) must be fatal either to St. John's statement of Jesus' starting point, 
 when upon his last journey to Jerusalem : or to that of St. Matthew. 
 
 According to John, the last abode of Jesus before that final journey, and the place from 
 which he commenced it, was Ephraim in Samaria : a town, never named by St. Matthew, 
 situated about a quarter of a degree to the north of Jerusalem : while, according to Matthew, 
 Jesus and his disciples departed for that same visit from Csesarea Philippi : (M. XVI. 13, 21) 
 about a degree and a half from Jerusalem ; and almost at the northernmost end of Palestine. 
 Neither does it appear from Matthew's account of Jesus' proceedings that " he walked no 
 more openly among the Jews :*' but contrary wise ; that lie openly went to meet death, or be 
 accepted as the Messiah. 
 
 But we have reached the end of John's fourth visit to Jerusalem ; and can now decide as 
 to the genuineness of all the four. 
 
 The raising of Lazarus, which formed the occasion of this fourth journey, and the 
 announcement " I am the Resurrection and the Life" may be accepted as the total of its 
 product. The miracle itself will come under consideration with miracles in general. 
 
 55. Noio the Jews' passover was 
 nigh : and many went out of the 
 country np to Jerusalem.- - 
 
 56. Then sought they for Jesus ; 
 and spake among themselves- -in the 
 temple ;- -will he come to the feast ? 
 
 57. The chief priests and Phari- 
 sees had given commandment, if any 
 man knew ivhere he were, to shew it : 
 that they might take him. 
 
58 
 
 St. MATT., XX. St. MAKK, X. St. LUKE, IX. St. JOHN, XL 
 
 Unless it have been for the purpose of removing the scene from Ephrairn to Jerusalem, and 
 so dropping again into unison with Matthew's narration, (which John has apparently consulted 
 at intervals) (J. VI. 10 to 13, P. 41— XII. 1 to 8, 14, 15, 16, P. 69— XVIII. 10 to 17, P. 77) 
 it is difficult to comprehend the purpose of these verses (55 to 57): in which St. John 
 reports conversations and orders given by the Chief Priests and Pharisees for the capture 
 of Jesus, of which he could not be personally cognizant: assumes that Jesus walked by 
 stealth ; and omits all notice ol the first particulars of that final journey to accept death 
 or be the acknowledged Messiah, which forms so striking a feature in Matthew's text. 
 
 St. MATTHEW, XX. 
 
 17. Jesus going up to Jerusalem 
 took the twelve in the way, and said ; 
 
 St. MARK, X. 
 
 32. They were in the way going 
 up to Jerusalem : and Jesus was 
 going before them. 
 And they toere amazed, and as they 
 followed him ware afraid. 
 
 18. Behold we go up to Jerusalem. ^ 
 The Son of Man shall be betrayed to I 
 
 the Chief Priests and Scribes : they y 33. (Same.) 
 
 shall condemn him to death- - 
 deliver him- -to be crucified, J 
 
 19. And the third day he shall rise) and the third clay he shall rise 
 again. \ again. 
 
 St. LUKE, IX., XVIII., XXII. 
 
 51. When the time ivas come that 
 he should be received up, he steadfastly 
 set his face to go to Jerusalem. 
 
 52. And sent messengers- - into « 
 village of the Samaritans, to make 
 ready for him. 
 
 53. And they did not receive him 
 becausehis face was as thoughhe would 
 go to Jerusalem. 
 
 XVIII. 31 to 33. {Similar.) 
 
 33. and the third day he shall rise 
 again. 
 
 The language, used in this preparation for going to Jerusalem, (M. XX. 18— Mk. 32— 
 L. IX. 51) does not look as if the disciples had already accompanied Jesus thither four times. 
 
 34. And they understood none of 
 
 these things: and th is saying was hid 
 
 from them. 
 
 This is the fourth appearance (M. XX. 19— XVI. 21— XVII. 9—23.) of the text declaring 
 that Jesus should " rise again on the third day.'" St. Mark and St. Luke both repeat it. 
 But St. Luke renews his declaration (L. XVIII. 34) that the disciples understood it not. He 
 seems to be shaping his text to that of St. John. (J. II. 22, P. 17 — XX. 9, P. 92). 
 
 To us, who read theidentical texts which Matthew, Mark and Luke all wrote, (M.XX. 19— 
 Mk. X. 33— L. XVIII. 33) they appear perfectly intelligible : and we but wonder at the 
 perversion of them which St. John has introduced into his Gospel (J. II. 22) : and which has 
 thus found a place in those of St. Mark and St. Luke (Mk. IX. 32— L. IX. 45— XVIII. 34). 
 
 20. Then came to him the mother 
 of Zebedee's children- - 
 
 21 to 23. Saying ; Grant that these 
 my two sons may sit one on thy right 
 hand, the other on the left in thy 
 kingdom. Are ye able to drink [the 
 cup I am about to drink f\ They say 
 we are- -Ye shall indeed [drink my 
 cup]- -but to sit on my right hand 
 and on my left is not mine to give : 
 but for whom it is prepared of my 
 Father. 
 
 25 to 27. Ye know that princes- - 
 exercise dominion. It shall not be 
 
 35. James and John, the sons 
 of Zebedee, come. 
 
 37 to 39. (Similar.) 
 
 XXII. 24. There was- -a strife 
 among them which should be ac- 
 counted the greatest. 
 
59 
 
 St. MATTHEW, XX. 
 
 so among you- -whoever will be chief, 
 let him be your servant. 
 
 28. Even as the Son of Man came 
 not to be ministered unto, but to 
 minister. 
 
 and to GIVE HIS LIFE A RANSOM FOR 
 
 MANY. 
 
 St. MARK, X. St. LUKE, XXII., XVII., XVIII., XIX. 
 
 42 to 44. (Similar. ) 25, 26. [Similar. ) 
 
 27. Whether is greater ? He that 
 45. (Same.) sitteth at meat ; or he that serveth? 
 
 Is not he that sitteth- -? 
 
 [Same.) But lam among you as he that serveth. 
 
 Here (L. XXII. 27) we may observe another of St. Luke's most essential variations. 
 
 29. As they departed from Jericho 
 
 30. Two blind men, sitting by the 
 way side, 
 
 they cried out- - 
 
 31 to 34. Jesus touched their eyes. 
 Immediately tfi^Veyesreceivedaight. 
 
 46. As he went out of Jericho, 
 Bartimeus, [a blind beggar, sat by 
 the highway side] begging. 
 
 47. He began to cry out- - 
 
 XVII. 11. AshewenttoJerusalem. 
 
 ) 12. There met him ten men that 
 1 were lepers. 
 
 13 to 19. (Lepers cleansed.) 
 
 XVIII. 35. As he was come nigh, 
 unto Jer'trho, a certain blind man sat 
 by the way side beggiDg. 
 
 38. He cried- - 
 
 48 to 52. Hi' received his sight. 39 to 43. He received his sight. 
 
 These verses of St. Luke, XVIII. 35, 38, 39, afford eome proof that he occasionally 
 borrowed from St. Mark in preference to St. Matthew. 
 
 The passage, " To give his life a ransom for many,'" (M. XX. 28) adds another particular 
 to tke-office of the Christ. There seems to be an abruptness in the introduction of it : and 
 the dissimilarity between this verse and the substitute for it which St. Luke has introduced 
 into his text ("But lam among you as he that serveth'*) casts a doubt, if not upon its 
 authenticity, at least upon its orthodoxy, in St. Luke's view. 
 
 But the passage as it stands, though questionable, is the nearest, if not the sole approach 
 in Matthew's Gospel to the doctrine of the Atonement, which constructively arises from St. 
 John's text (J. I. 29) " The Lamb of God" though it falls far short of the doctrine of universal 
 and hereditary sin. 
 
 Ch. XIX. 
 
 1. Jesus entered and passed, through 
 Final visit to Jericho. 
 
 Jerusalem. 2 to 9. Zaccheus, chief among the 
 
 publicans, sought to see Jesus :- - 
 climbed a tree- -Jesus- -said, Come 
 downZaccheus ; to-day I must abide 
 at thy house. They murmured that 
 Jesus was gone to be the guest of a 
 sinner. Zaccheussaid ; Lord, I give 
 half of my goods to the poor- -Jesus 
 said to him ; This day salvation is 
 come to this house. 
 
 10. For the Son of Man is come to 
 seeJc and to save that which vjjs lost. 
 
 This is a remarkable insertion of St. Luke's (XIX. 10), since it corresponds with a verse of 
 St. Matthew's text, which is not found in our most ancient Manuscripts ; and increases the 
 doubt whether both may not be interpolations. (See M. XVIII. 11.) 
 
60 
 
 St. MATTHEW, XXI. St. MARK, XL St. LUKE, XIX. St. JOHN, XII. 
 
 [This is the Fourth Interval where the/our Gospels treat of the same events in the same localities.) 
 
 1. When they drew^ 1. When they came 
 nigh unto Jerusalem and [ nigh to. 
 were come to Bethlehem j- 1. (Same.) 
 unto the mount of Olives, | 
 Jesus sent two disciples, J 
 
 2. Saying ; Go into the 
 village- -Ye shall find an 
 ass tied, and a colt with 
 her- • 
 
 loose them and bring them loose him and bring him. loose him and bring him- • 
 unto me. 
 
 3. If any say aught to 
 you- -say, the Lord hath 
 need of them. 
 
 4. This was done that 
 it might be fulfilled- - 
 
 5. Tell the daughter of) 
 Sion ; Thy king cometh | 
 unto thee meekand sitting j- 
 on an ass and upon a colt I 
 the foal of an ass. j 
 
 2. G-o into the village- - 
 a colt tied, "whereon never 
 man sat. 
 
 3. need of him. 
 
 29. {Same.) 
 
 30. {Same as Mark ) 
 
 31. need of him. 
 
 XII. 14. Jesus when be 
 had found a young ass sat 
 thereon. 
 
 as it is written : 
 
 15. Fear not daughter of 
 Sion- -Thy king cometh 
 sitting on an ass' colt. 
 
 16. These things under* 
 stood not his disciples at 
 first but when Jeaun was 
 glorified, then remembered 
 they that these things were 
 written of him ; and that 
 they had done these things 
 unto him. 
 
 St. John's object is not evident in thus deferring till after the resurrection the disciples' 
 understanding of the Scripture here alluded to (J. XII. 15, 16). — thus associating it with 
 the texts respecting " rising on the 3rd day" (Mk. IX. 32— L. IX. 45, P. 49.) 
 
 Jesus, at least, adapted the details of his entry to it (M. XXL 5, 7.) 
 
 6. The disciples did as 
 Jesus commanded. 
 
 7. And brought the ass ] 
 and the colt ; put on them ( 
 their clothes : and He sat ( 
 thereon : 
 
 8, And the [greater part ' 
 of the] multitude spread 
 their garments in the way. 
 others cut down branches- - ( 
 and strewed them- - 
 
 4. They went- -found 
 [a colt tied- -and loosed 
 him. 
 
 5. Certain that stood 
 there said j What do ye 
 loosing the colt ? 
 
 8. They said as Jesus 
 had commanded : 
 and they let them go. 
 
 7. (Similar.) 
 
 8. And many spread 
 their garments in the 
 way : 
 
 and others [branches 
 which they had cut out of 
 the Fields] 
 
 32. They went- 
 as he had said. 
 
 -found 
 
 33. The owners said ; 
 Why loose ye the colt ? 
 
 34. They said ; The 
 Lord hath need of him. 
 
 35. (Similar. J 
 
 36. And as [he] went 
 they spread their clothes 
 in the way. 
 
 12. On the next day, 
 much people that were come 
 to the feast, hearing that 
 Jesus was coming, 
 
 13. Took branches of 
 palm trees and went forth 
 to meet him t 
 
61 
 
 St. MATTHEW, XXI. 
 
 9. And the multitudes 
 that went before [him] 
 and that followed, cried 
 Baying ; Hosanna to the* 
 Son of David, blessed is he ( 
 that cometh in the name ( 
 of the Lord !- - „ 
 
 Hosanna in the highest. 
 
 St. MARK, XL 
 
 9. (Similar. ) 
 
 St. LUKE, XIX. 
 
 37. When he was nigh 
 the Mount of Olives the 
 multitude of disciples be- 
 gan to rejoice and praise 
 God- - - 
 
 38. Saying ; Blessed the 
 King that cumeth in the 
 name of the Lord. 
 
 Peace in heaven and glory } 
 in the [highest places.] S 
 
 St. JOHN, XII. 
 
 and cried ; Hosanna ! 
 Blessed \ia He\ that cometh 
 in the name of the Lord : 
 
 The King of Israel. 
 
 Notice the different composition of that multitude which according to the text of St. 
 Matthew and St. John (M. XXL 7 to 9— J. XII. 12, 13) greeted Jesus' entry. In St. 
 Matthew's Gospel it consists of those who accompanied his progress : in St. John's of the 
 Visitors or In habitants of Jerusalem ; who went out to meet him, as if in expectation of his 
 Return — the result of his four former visits ; as St. John would intimate — 
 
 17. The people that was 
 with him when he called 
 Lazarus out of his grave- - 
 bare record : 
 
 18. The people also: 
 for they heard he had 
 
 done this miracle. 
 
 Again St. John recurs to the miracle of Lazarus : which no other Gospel notices. 
 
 39. Some of the Phari- 
 sees said to him ; rebuke 
 thy disciples. 
 
 40. He answered ; If 
 these should hold their 
 peace, the stones would 
 cry out. 
 
 19. The Pharisees said 
 among themselves ; Per- 
 ceive ye how ye prevail 
 nothing- -The world is 
 gone after him. 
 
 (U XIX. 40) Jesus evidently sanctions the popular movement. 
 
 f 20, 22. Greeks came : 
 ] would see Jesus. 
 
 23. Jesus said j The 
 
 j hour is come the Son of 
 
 I man should be gloritied- - 
 
 j 27- Now is my soul 
 
 troubled- -Father, save me 
 
 I from this hour. 
 
 (Compare this passage | 28. Father glorify thy 
 
 with M. XXVI. 36 to 39 1 Dame. Then came a voice 
 
 and L. XX. 42.) \from, heaven ; I have both 
 
 [ glorified it ; and will glorify 
 
 j it again. 
 
 29 The people said; "It 
 j thundered:" others -said; 
 j An angel spoke to him. 
 
 30. Jesus said; This 
 {voice came for your salcex. 
 
62 
 
 St. MATT., XXI. St. MARK, XI. St. LTJKE, XIX. St. JOHN, XII. 
 
 31. Now shall the Prince of this 
 world be cast out. 
 
 32. And if I be lifted up will 
 draw all unto me. 
 
 36. These things spake Jesus, 
 and departed ; and did hide himself 
 from them. 
 
 Can this Passage (J. XII. 23 to 30) be another version of M. XXVI. 36 to 39? That 
 such preternatural appearances should have taken place at Jesus' entry into Jerusalem : that 
 these popular interpretations of them should have been uttered ; and that no notice of either 
 should appear in the other Gospels seems to be incredible. 
 
 Bat observe the claim of Sovereicjnty ; (L- XIX. 38— J. XII. 13, 31) which serve to 
 assist the charge by the priesthood against Jesus of making himself a King. 
 
 37. Though he had done so many 
 miracles before them, yet they 
 helieved not on him. 
 
 38. That the saying of Isaias 
 might be fulfilled: "Lord who 
 hath believed our report ?"- - 
 
 42. Nevertheless among the chief 
 rulers many helieved . - - 
 
 Judging from St. Matthew's general Text, the people seem to have inclined to accept Jesus 
 as the Messiah, but the authorities treated him as a Pretender. Though this verse of St. 
 John (J. XII. 42) asserts otherwise. 
 
 44 to 50. Jesus said ; He that 
 believeth on me ; beJiei-eth on him that 
 sent me- - He that rejecteth me 
 hath one that judgeth him. The 
 word that I have spoken- -I spoke 
 not of myself: The Father gave me 
 commandment- I speak as the 
 Father said unto me. 
 
 St. MATTHEW, XXI. St. MARK, XI. St. LUKE, XIX. 
 
 41. When he was- -near the city 
 he wept over it- - 
 
 42 to 44. If thou hadst known- - 
 Thine enemies shall cast «. trench 
 about thee- -compass thee round- - 
 lay thee even with the dust- -shall not 
 leave one stone upon another. 
 
 Here (L. XIX. 42, 44) St. Luke has again added to the text of St. Matthew : and the 
 exactness of his details look as if the text had been written after the destruction of Jerusalem 
 The passage may assist to some estimate of the date of his Gospel. 
 
 10. When he was come unto 11. Jesus entered into Jeru- 
 Jerusalem the city was moved, saying salem ; 
 
 who is this ? 
 
 11. The multitude said; This is 
 
 Jesus the Prophet of Nazareth of 
 
 Galilee. 
 
63 
 
 St. MATTHEW, XXI. St. MARK, XL St. LUKE, XIX. 
 
 These inquiries by the residents or visitors in Jerusalem, and the answer of the multitude 
 which had accompanied Jesus from the provinces (M. XXL 10, 11) should alone, almost 
 suffice to prove that he had not been already four times in the capitol : and they ill assort 
 with the passage from St. John (J. XII. 12, 13, P. 60,) before noticed. 
 
 12. Went into the temple of God. and into the temple. 45. He went into the temple. 
 
 At even, went out unto Bethany, 
 with the twelve, 
 
 15. they came to Jerusalem. 
 Jesus went into the temple; 
 
 12. And cast out all them that sold 
 nd bought in the temple: and over 
 hrew the tables of the money changers 
 and the seats of them that sold doves. 
 
 and bought in the temple: and over- 1 g (Same.) 45. (Similar.) 
 
 threw the tables oj the moneychangers • ' 
 
 16. And would not suffer any ) 
 man to carry a vessel through the > (See J. II. 13, 16, P. 16. ) 
 
 temple. ) 
 
 13. And said unto them ; My \ 17. And he taught, saying my 
 house shall be called the house ofl house shall be called- - 46. My house [shall be a] house, &c. 
 
 prayer ; but ye have made it a den of t 
 
 Compare this passage (M. XXI. 12, 13) with the proceedings described in St. John's first 
 visit to Jerusalem (J. II. 13 to 16, P. 16). Afterwards examine the following verse (14) 
 of St. Matthew with verse, J. II. 23, P. 17 : which seemed to be insufficiently justified by 
 any preceding miracle recorded by St. John, but which now appears to have originated in 
 verse XXI. 14. of St. Matthew's Text 
 
 14. The blind and lame came to \ 
 him in the temple and he healed them. 
 
 15. When the chief Priests saw- - 18. The Chief Priests heard it 47- He taught dailv in the temple, 
 the things that he did, and the - and sought how they might But the chief Priests sought to 
 children crying Hosanna- -they were destroy him. destroy him. 
 
 (See J. II. 23, P. 11.) 
 
 16. And said; "Hearest thou 
 what these say ?" Jesus said ; Out 
 of the mouths of babes- -thou hast 
 perfect praise. 
 
 We have here (M. XXI. 15, 16— Me. XI. 18— L. XIX. 47) another specimen of the 
 variations of St. Mark and St. Luke from the text of St. Matthew. 
 
 17. He went out of the city into 19. WJien even was come he (See J. XII. 1, P. 69— L. X. 38, 
 Bethany; and lodged there. went out of the city. 39, see Par: Gospels, P. 125 J 
 
 The comparison of this passage (M. XXI. 17) with another which after occurs in St. 
 Matthew's text (M. XXVI. 6) suggests an interesting question. The passages of St. Matthew 
 appear to inform us that during the interval between his arrival at Jerusalem and his supper 
 at Simon's House, Jesus dwelt in the House of Simon at Bethany. But among the Frag- 
 ments of Luke's Gospel is one (Luke X. 38, 39) which though indefinite as to its time, makes 
 it dubious whether Jesus' residence in Bethany was not in the house of Martha, the sister 
 of Mary Magdalene. In either case the Pharisee's invitation mentioned by St. Luke. 
 (L; VII. 36. P. 69) might have been given to a Lodger in either of those houses, and clearly 
 relates to the same supper. 
 
64 
 
 St. MATTHEW, XXL, XXII. 
 
 18. In the morning returning, he) 
 saw a fig tree. 
 
 19 He came to it : found nothing 
 bat leaves: and said; Let iio fruit j- 
 groio on thee, hence forward for ever. 
 [Immediately] the fig tree withered 
 uvxaj. ) 
 
 20. When the disciples saw it, 
 they said ; "How soon is the fig-tree 
 withered !" 
 
 21. Jesus said ; If ye have faith, 
 ye- -shall not only do this ; but if 
 ye say to this mountain, Be- -thou 
 cast into the sea : it shall be so. 
 
 St. MARK, XI. XII. 
 
 13, 14. (Similar.) 
 
 21. Peter said ; Behold the tig 
 tree which thou cursedst withered 
 away ! 
 
 St. LUKE, XX., XIV. 
 
 XL 23. (Similar. ) 
 
 (See Matt. 
 
 XVII. 20, 
 
 Par . 
 
 I- 27. to 33. (Same.) 
 
 XX. 1 to 8, (Same.) 
 
 This surprising result, (M. XXI. 19) asserted both in Matthew's and Mark's text, appears 
 so different in its character from all the miracles attributed in Matthew's Gospel to Jesus, 
 that we would mistrust its authenticity. St. Matthew and St. John agree that Jesus arrived 
 at Bethany but a few days before the passover (M. XXI i7 — J. XII. 1, P. 69.)~ i.e., about 
 a fortnight before Easter. Not only the autumn crop of fruit was long gone, but spring 
 leaves could scarcely have appeared. It is the only miracle worked by Jesus between his 
 arrival at the Capital and his caption. 
 
 23 to 27. When he was come into^ t 
 the temple, the chief Priests and El- J 
 ders said; "By what authority doest \ 
 thou thesethings ?" Jesus answered- 
 The baptism of John- -was it from 
 heaven, or of men ?--We cannot tell. 
 Neither tell I by what authority I do \ 
 these things. J 
 
 We may here notice the backwardness of Jesus to satisfy the investigations of higher 
 authorities in comparison with his ready communication to the people. There seems to 
 have been a human antipathy between Jesus and the Priests. 
 28 to 32. (Parable. Man having ' 
 two sons. ) 
 
 33 to 41. (Parable. Householder 
 planting a vineyard. ) 
 
 43. The kingdom of G jd shall be 
 taken from you, and given to a nation 
 bringing forth the fruits thereof. 
 
 45, 46. The chief Priests and 
 Pharisees thought to lay hold on him, 
 but feared the multitude ; because 
 they took him for a Prophet, 
 
 XII. 1 to 9. (Same.) 
 
 9 to 16. (Same.) 
 
 12. 
 
 (Similar. ) 
 
 19. 
 
 (Similar. ) 
 
 Ch. XXII. 
 
 Ch. XIV. 
 
 1 to 15. {A man healed on the 
 Sabbath.) Which of you shall have 
 an ox- -fallen into a pit, will not pull 
 him out on Sabbath ? 
 
 7 to 15. (Parable. Bidden to a 
 
 1 to 14. (Parable. Marriage Supper. 
 
 15 to 22. Tribute to Coesar. 
 
 23. to 29. (Sadducees discuss the 
 Resurrection. ) 
 
 30. In the resurrection they neither] 
 marry nor are given in marriage, but ! 
 are as the angels [• -] in heaven. J 
 
 13 to 17. (Same.) 
 18 to 24. (Similar.) 
 25. (Same.) 
 
 16 to 24. (Similar.) 
 XX. 20 to 26. {Similar.) 
 
 27 to 34. (Similar.) 
 
 36. Neither can they die any more, 
 for they are equal to the angels. 
 
65 
 
 St. MATTHEW, XXII., XXIII. St. MARK, XII. St. LUKE, X., XX. 
 
 These three verses of St. Matthew, St. Mark, and St. Luke, contain the sum total of all 
 that is revealed in the Gospels respecting the future state of the blessed. (M. XXII. 30 — 
 Mk. XII. 25— L. XIV. 36.) 
 
 34 to 36. Which is the great com- 
 mandment in the law ? 
 
 37. Jesus said unto him ; 
 
 Thou shalfc love the Lord thy God with 
 all thy heart, and with all thy soul, 
 and toith all thy mind. 
 
 38. This is the first and great 
 commandment. 
 
 39. The second is like unto it. 
 Thou shalt love thy neighbour as 
 thyself. 
 
 40. On these two commandments 
 hang all the law and the Prophets, 
 
 28. Which is the first command- 
 ment of all ? 
 
 29. Jesus answered- - 
 
 The first is, hear, O Israel ! The 
 Lord our God is one God. 
 
 X. 25. What shall I do to inherit 
 eternal life ? 
 26. How readest thou ? 
 
 30. 
 
 (Same. ) 
 
 (Same. ) 
 
 31. There is none other com- 
 mandment greater. 
 
 34. Jeeus said- -Thou art not 
 far from God. 
 
 27. (Similar.) 
 
 (Same. ) 
 
 28. He said unto Him, This do, and 
 thou shalt live. 
 f 29 to 37. Parable. (The good 
 I Samaritan. ) , ■ 
 
 After perusal of this passage (M. XXII. 37 to 40) and the ext»n4erHn"ferpretations given to it . 
 by St. Mark (XII. 29, P. .34), and St. Luke (X. 28) ; and after re-perusal of the sermon, (M. V 
 VI., VII.) one wonders how the mystical doctrines which constitute the staple of St. 
 John's Gospel ever obtained supremacy. 
 
 41 to 46. (Questions with the Phari- 
 sees, concerning Christ), whose son 
 is he ? 
 
 35 to 37. (Similar.) 
 
 XX. 41 to 44. (Similar,, 
 
 This seems to have been the only occasion on which Jesus directed the Phariseesto his own 
 claim to be the Christ ; if their replies would have admitted the discussion. 
 
 Chap. XXIII. 
 
 37. And the [great multitude] 
 heard him gladly. 
 
 38. And he said unto them in 
 his doctrine 
 
 Beware of the Scribes. 
 
 which [desire] to walk in long 
 
 [robes], 
 
 45. Then in the audience of all the 
 people, 
 he said unto [them] 
 
 1. Jesus spake to the multitude 
 and to his disciples. 
 
 2. The Scribes and Pharisees sit 
 in Moses' seat.- • 
 
 3. Butdo not ye aftertheir works- - 
 
 5. - -Their works they do to be 
 seen of men. They make broad their 
 Phylacteries ; and enlarge the bor- 
 ders - - 
 
 6. And love the uppermost rooms and [greetings] in the markets. and love greetings in the markets, 
 at feasts and the chief seats in the 
 synagogues, 
 
 7. And greetings in the markets, 
 and to be called of men, Rabbi. 
 
 8. Be not ye called Rabbi ; for one~) 
 is your [teacher], even Christ : and I 
 all ye are brethren. j 
 
 9. And call none your Father upon I 
 earth : for one is your Father which \ 
 is in Heaven. 
 
 10. Neither be ye called [leaders] 
 for one is your [leader], even Christ, J 
 
 10 
 
 39. And chief seats in the 
 synagogues and uppermost [places] 
 at feasts. 
 
 46. Beware of the Scribes : 
 which desire to walk in long robes, 
 
 and the highest seats in the syna- 
 gogues and the [uppermost places] at 
 feasts. 
 
66 
 
 St. MATTHEW, XXIIL, XXIV. St. MARK, XIII. St. LUKE, XL, XIII, XXL 
 
 We may here (M. XXIII. 9) note that St. Matthew's text recurs to the Creed and Prayer 
 given from the Mount (M. VI. 9) and that St. Mark and St. Luke, omitting the passage, 
 again appear to be passing towards those altered doctrines of St. John's Gospel. 
 
 13 to 33. Woe unto you Scribes 
 and Pharisees, hypocrites, ye ser- 
 pents, [brood] of vipers, how shall 
 ye escape the [judgment] of hell ? 
 
 XI. 42. Woe unto you Pharisees ! 
 
 43. [Because] ye the love upper- 
 most seats in the synagogues, and 
 greetings in the markets. 
 
 46, 52. Woe unto you Lawyers ! 
 
 To these (M. XXIII. 13 to 33) and to similar objurgations against the Pharisees, more 
 perhaps than to his Nazarene extraction, or supposed defective prophetic qualification, may 
 be attributed the enmity with which they pursued Jesus. But it must have been noticed 
 how little Jesus attempted by miracle or precept to convert Pharisees or Scribes. His 
 efforts were directed to the people in open hostility to the Priesthood. St. Mark has 
 omitted, and St. Luke has either omitted, or softened, the most offensive portions. 
 
 If these verses (L. XIII. 31 to 33) be quite 
 authentic, they prove the resolve of Jesus to be [ 
 accepted at Jerusalem as the Messiah, or to lose his | 
 life in the attempt. j 
 
 XIII. 31 to 33. There came 
 Pharisees, saying- -Depart hence, for 
 Herod will kill thee. He said, Tell 
 that fox, I cast outdevils andcfo cures 
 to-day and to-morrow, and the third 
 day shall be perfected- -for it cannot 
 be that a prophet perish out of 
 Jerusalem, 
 
 We enter on the 24th chapter of St. Matthew : the most momentous to all living 
 Christians of any in his Gospel; not excepting even his final chapter, which treats of the 
 Resurrection. For in this 24th chapter are concentrated those imperishable Tests by which 
 Posterity is constituted Arbiter of the Truth. She has before her the crucial evidence ; 
 and trusts her own judgment upon Facts still appearing as in the days of St. John. 
 The truth of the Resurrection depends on the testimony of witnesses departed ; but the 
 existing predictions of Jesus, set forth in this chapter, and repeated by St. Mark and St. 
 Luke, will stand to the end of time ; ever awaiting the verdict of Posterity, enlightened 
 by the yet-enduring Luminaries of Heaven to her decision upon their accomplishment. 
 
 Of. XXIV. 
 
 1. The disciples came to shew him 
 the buildings of the Temple. 
 
 2. Jesus said ; There shall not be 
 left here one stone upon another. 
 
 3. The disciples came to him 
 privately- -Tell us, when shall these 
 things be? 
 
 and what shall be the sign of thy 
 coming ; and of the end of the world ? 
 
 4. Jesus said ; Take heed thatjno 
 man deceive you, 
 
 Oh. XIII. 
 
 Ch. XXI. 
 
 1. As he went out of the temple 5. As some spake of the Temple 
 one of his disciples saith : what adorned with goodly stones and gifts ; 
 buildings are here ! 
 
 (Same. ) 
 
 G. 
 
 (Similar.) 
 
 3, 4. Peter, James, John and 7. They ask him ; WJien shall 
 
 Andrew asked him privately these things be ? 
 When shall these things be ; and 
 
 what the sign when all these things and what sign when these things shall 
 
 shall be fulfilled ? come to pass ? 
 
 (Same.) 
 
 (Same,) 
 
67 
 
 St. MATTHEW, XXIV. 
 
 5. Many shall come in my name, 
 saying ; I am Christ 
 
 6. When ye shall hear of wars- - 
 be not troubled- -The end is not yet. 
 
 7. Nations shall rise, &c. There 
 shall be famines and earthquakes- - 
 
 St. MARK, XIII. 
 
 (Same, ) 
 
 {Same. ) 
 
 (Similar. ) 
 
 8. These 
 sorrows. 
 
 9. They shall 
 shall kill you- - 
 
 are the beginning 
 deliver you up 
 
 of 
 
 St. LUKE, XXL, XVII., XVIII. 
 
 {Similar, ) 
 
 9. {Similar. ) 
 
 10, 11. {Similar.) 
 
 ( and fearful sights : and great signs 
 \ in heaven. 
 
 10. Many 
 another. 
 
 shall betray one 
 
 14. This gospel of the kingdom 
 shall be preached in all the world for 
 a witness unto all nations- 
 
 and then shall the end come. 
 
 15. When ye shall see the abomina- 
 tion of desolation spoken of by Daniel- - 
 
 16 to 22. Let them in Judea flee, 
 &fi.- -for there shall be great tribula- 
 tion- -but for the elect's sake those 
 days shall be shortened. 
 
 {Same. ) 
 8. {Fuller.) 
 
 12. Brother shall betray brother 
 to death. Children shall rise 
 against Parents and [put them] to 
 death. 
 
 10. The Gospel must first be j 
 published among all nations. ' 
 
 12. 
 
 {Similar. ) 
 
 16. Ye shall be [delivered up] by 
 Parents and brethren - - and some 
 of you shall they cause to be put to 
 death. 
 
 18. But there shall not a hair of 
 your head perish. 
 
 14. 
 
 {Same.) 
 
 15 to 20. {Similar.) 
 
 20. When ye shall see Jerusalem 
 compassed with armies : 
 
 21 to 23— XVII. 31 to 33. (Similar.) 
 24. They shall fall by the sioord- -be 
 led captive- - Jerusalem be trodden 
 down till the times of the Gentiles be 
 fulfilled. 
 
 These additional verses (20, 24) of St. Luke, strengthen the impression that they were 
 written after the fall of Jerusalem, (see L. XIX. J$ to U, P. 62.) 
 
 23 to 25. False Christs, &c. - - 
 27. For as the lightning shall the 
 
 coming of the Son of Man be. 
 t 29. Immediately after the tribula-^\ 
 
 lion of those days shall the sun be | 
 
 DARKENED ; the MOON SHALL NOT \- 
 
 give her light ; and the STARS I 
 
 SHALL FALL PROM HEAVEN. J 
 
 21 to 23. {Similar.) 
 
 24. 
 
 {Same. ) 
 
 XVII. 24. {Similar.) 
 
 XXI. 25. There shall be signs 
 the sun and the moon and the stars, 
 the sea and the waves roaring. 
 
 Observe how St. Luke has moderated (L. XXI. 25) the text of St. Matthew. 
 
 26. Men's hearts failing 
 
 29. And the powers of the heavens 25. The powers that 
 shall be shaken. heaven, &c. 
 
 30. And then shall appear the sign \ 
 of the Won of man in heaven ; &c. | 
 
 and they shall see the Son of man [ 26. {Same.) 
 
 coming in the clouds of heaven, | 
 with power and great Glory. J 
 
 looking 
 after those things which are coming 
 upon the earth- - 
 
 For the powers of [the heavens'] 
 shall be shaken. 
 
 27. 
 
 {Same. ) 
 
 31. He shall send his angels with 
 sound of trumpet, and gather his 
 elect- - 
 
 32, 33. Learn of the fig tree, &c. 
 
 34. This generation shall not 
 pass away till all these things 
 be fulfilled. 
 
 35. Heaven and earth shall pass ) 
 away : but my words shall not pass [ 
 moay. ) 
 
 27. 
 
 {Similar. ) 
 
 28, 29. 
 
 {Same. ) 
 
 30. 
 
 {Same. ) 
 
 28. Then look up : your redemp- 
 ; tion draweth nigh. 
 
 29, 30. 
 
 32. 
 
 31. 
 
 (Same. ) 
 
 33. 
 
 (Similar. ) 
 (Same.) 
 
 [ (Same, ) 
 
68 
 
 St. MATT., XXIV. , 
 36. But of that day 
 
 XXV. 
 
 and hour 
 knoweth none] : no, not the angels 
 but my Father only, 
 " 37 to 39. As the days of Noe- - 
 so shall the coming of the Son of 
 7nan be. 
 
 44. Be ready : in an hour ye think 
 not the Son of man cometh. 
 
 46 to 51. Blessed that servant ] 
 whom the Lord when he cometh shall | 
 find so doing- -He shall make him ] 
 ruler- -But if that evil servant say- - j 
 my Lord delayeth his coming, and | 
 shall begin to smite, &c. The Lord J- 
 shall come- -when he looketh not- - j 
 and shall appoint him his portion | 
 with hypocrites. j 
 
 There shall be weeping and gnash- j 
 ing of teeth. j 
 
 St. MARK, XIII. 
 
 32.- -knoweth none. No ; not] 
 [an] angel in heaven : [not even] 
 the Son : but the Father. J 
 
 St. LUKE, XV II., XXL, XIX. 
 
 35. Watch : ye know 
 when the master cometh- - 
 
 not 
 
 XVII. 26 to 30. (Similar.) 
 
 40. Be ye therefore ready : for the 
 Son of Man cometh in an hour ye 
 think not. 
 
 41 to 48. (Similar.) his portion 
 with the unbelievers. 
 
 XXI. 37- In tie day time he was 
 preaching in the Temple : and at 
 night went out, and abode in the 
 Mount of Olives. 
 
 38. The people came early in the 
 morning to the Temple to hear 
 him. 
 
 In the foregoing Chapter (M. XXIV.) are five distinct Predictions. (1st.) The 
 destruction of the Temple, v. 2 — (2nd.) and, immediately after ; the coming of the Son of Man, 
 on the clouds of heaven to judgment, v. 30 to 31 — (3rd.) The end of the world, v. 29, 35 — 
 (4th.) The Gospel shall he preached in all the world before the end* v. 14. (5th.) "That 
 
 GENERATION SHOULD NOT PASS AWAY TILL ALL THESE THINGS BE FULFILLED." V. 34. — Have 
 
 these been accomplished ? and within the predicted Time ? The misgivings about the fulfilment 
 of them have doubtless been the primary cause of St* John's new Gospel. 
 
 Ch. XXV. 
 
 1 to 13. (Parable. Ten Virgins.) 
 
 14 to 30. {Parable. Ten Talents.) 
 
 31 to 33. When the Son of Man'] 
 shall come in his glory, and all the 
 holy Angels unth him j then shall he 
 sit upon the throne of his Glory. 
 Before him shall be gathered all 
 nations- -He shall set the sheep on 
 his right : the goats on the left. 
 
 34. Then shall the king say to them 
 on his right hand ; Come ye blessed of 
 my Father ; inherit the kingdom pre- 
 pared for you from the foundation of 
 the world. 
 
 41. Then shall he say also to them 
 on the left hand ; depart, ye cursed, 
 into everlasting fire, prepared 
 for the devil and his angels. 
 
 46. And these shall go into ever- 
 lasting punishment ; but the righteous 
 into life eternal 
 
 XIX. 11. He added a parable; 
 because they thought the kingdom of 
 God should immediately appear. 
 
 12 to 26. (Parable. Ten Talents.) 
 
69 
 
 St. MATT., XXVI. St. MARK, XIV. St. LUKE, VII. St. JOHN, XII. 
 
 We have arrived at the period where the peregrinations of Josus are completed by his final 
 arrival at Jerusalem : and have to form our conclusion whether the four first Journeys thither, 
 mentionedby St. John, be, or not, reconcilable with the itinerary in the provinces described by the 
 other three Evangelists: whether those four firstvisits were real: or were an invention by St. John, 
 for a purpose which still requires investigation. 
 
 1, 2. Jesus said to his 
 disciples ; After two days 
 is the passover ; and the 
 Son of Man is betrayed to 
 be crucified. 
 
 3 to 5. Then assembled 
 the chief Priests- -con- 1 
 suited to take Jesus- -and ( 
 kill him. 
 
 6. Jesus wa $ '/ 
 in the house of Simon the ! 
 
 1. After two days was 1. {Similar.) 
 the passover. 
 
 1. Jesus, six days befwe 
 the passover, came to 
 Bethany, 
 
 {Similar. ) 
 
 3. {Same. ) 
 as he sat at meat. 
 
 2. {Similar. ) 
 
 ) VII. 36. One of the 
 > PJiarisees desired he would 
 J eat with him- - He went in 
 and sat down to meat. 
 
 If we may accept the passages M. XXVI. % 6, and M. XXI. 17 (sustained as the latter 
 is by Mk. XI. 9) together with verse J. XII. i, as conclusive of the arrival of Jesus in 
 Bethany, we may judge pretty accurately of the length of time between his arrival and 
 his Crucifixion. It seems to extend to 8 or 9 days : that the first 4 were employed as 
 related between M. XXI 17, and the end of Ch. XXV. : that the supper at Simon's house 
 was on the 4th or 5th evening : i.e., 3 or 4 days before the Tassover : (M. XXVI. 2, 6) and 
 the last supper two days later, 
 
 f 1. Where Lazarus was; 
 
 I which had been dead ; 
 whom he raised from the 
 dead. 
 
 2. So they made him a 
 supper there : and Martha 
 served. But Lazarus was 
 one of them which sat at 
 
 Stable with him. 
 
 3. Then took MABY a 
 pound of ointment of spike' 
 nard ; very costly. 
 
 7. There came unto him 
 a woman having an ala- 
 baster box of very precious 
 ointment. 
 
 • -came a \ooman having 
 •ointment of spikenard 
 very precious. 
 
 37. ■ -a woman in the city, 
 a sinner- -brought an ala- 
 baster box of ointment. 
 
 andpowred it on his head 
 as he sat at meat. 
 
 and she brake the box: 
 and poured it on his head. 
 
 38. Stood at his feet 
 behind him, weeping : 
 began to wash his feet with 
 her hair : kissed his feet. 
 and anointed them 
 the ointment. 
 
 anointed the feet of Jesus, 
 and wiped his feet with her 
 hair. 
 
 and the house was filled 
 with the odour of the 
 ointment. 
 
 Observe the different accounts of the application of this ointment, and St. Luke's 
 approach to St. John's version of it. Once more we may remark, there cannot be 
 inspiration in such varied testimony. 
 
70 
 
 St. MATT., XXVI. 
 
 St. MARK, XIV. 
 
 St. JOHN", XII. 
 
 St. LUKE, VII. 
 
 39. When the Pharisee 
 
 - -saw it, he spake within 
 himself: This man, if a, 
 Prophet, would have 
 known - ■ what woman 
 ton hed him : for she is a 
 sinner. 
 
 40 to 50. Jesus said ; 
 Simon, a creditor had two 
 debtors : one owed 500, 
 the other 50 pence. He 
 forgave them both. Which 
 will love him most ?- -He 
 to whom he forgave most. 
 
 - -Jesus said to the woman, 
 Thy faith hath saved thee. 
 
 We are at a loss to conceive how this passage (L. VII. 39 to 50) which is seemingly so 
 perfectly germaine to the incident, can have been inserted by Luke, and no trace of it 
 appear in either of the other Gospels. But the words " spake within himself" test its 
 authenticity. 
 
 8. His disciples seeing 
 it, had indignation- -To 
 what purpose this waste ? 
 
 9. [This] might have 
 been sold for much and 
 given to the poor. 
 
 10. Jesus said ; why 
 trouble ye the woman ? 
 She hath wrought a good 
 work upon me. 
 
 11. For ye have the 
 poor always with you ; 
 but me ye have not 
 
 4,5. iSonv: had indigna- ^ 
 tion within themselves- - j 
 Why this waste- -sold for J- 
 more than 300 pence and | 
 given, &c. J 
 
 (Similar.) 
 
 12. For in that she hath 
 poured this ointment on 
 my body, she did it for 
 my burial. 
 
 4. Then said Judas Is- 
 cariot, Simon's son. 
 
 5. Why was not this 
 sold for 300 pence, and 
 given to the poor? 
 
 6. This he said, not 
 that he cared for the poor, 
 but that he had the bag, 
 took away what was put 
 therein. 
 
 7. Jesus said, Let her 
 alone. 
 
 against the day of my 
 burying hath she kept this. 
 
 8. For the poor always 
 ye have with you ; but me 
 ye have not always. 
 
 9. Much people- -came, 
 not for Jesus' sake only ; 
 but that they might see 
 Lazarus, whom he had 
 raised- - 
 
 10. But the chief PHests 
 consulted that they might 
 put Lazarus also to death. 
 
 11. Because, by reason 
 of him many believed on 
 Jesus. 
 
 The similar concatination of some of these verses (M. XXVI. 6 to 12 — J. XII. I to 8) 
 though broken by additions, strengthens the impression that St. John did occasionally 
 consult the text of Matthew. 
 
 Some of his additions here given are particularly interesting. They inform us that tiimon 
 
71 
 
 St. MATT., XXVI. St. MARK, XIV. St. LUKE, XXII. St. JOHN, XII. 
 
 (the leper of Matthew, and the Pharisee of Luke) who had invited Jesus to supper (according to 
 Luke's text— L. VII. 36, P. 69), and in whose house (according to Matthew XXI. 17— XXVI. 6) 
 Jesus lodged or visited, in Bethany, was the Father of Judas Iscariot. We can thence 
 trace the defection of Judas as a plot arranged during Jesus' residence at Bethany, either 
 in the leper's house or in the house of Martha ; and arising in a more intelligible order 
 than that suggested by St. John ; (J. VI. 70, P. 44) at a time, when, according to Matthew's 
 Gospel, John himself had not been called as a disciple. (M. IV. 12— J. III. 24 — P. 18.) 
 
 We also learn that the woman who poured the ointment either on the head, or the feet of 
 Jesus, was Mary Magdalene, the sister of Martha ; and as at John states, of Lazarus also : 
 though the absence of his name from all the other Gospels (while St. John represents him as 
 such a Friend of the disciples that they " desired to die with him." — J. XL 16, P. 56) casts 
 an insurmountable doubt upon all St. John's narrative respecting him. Would the disciples 
 have had no anxious questions to put to their Friend who had passed four days in a 
 trans-mundane state ? One really returned from Heaven could have taught them more 
 about that future world than all the Gospels have revealed. 
 
 We gather also from these additions of St. John, that the disciples had a common purse ; 
 the contents of which he charges Judas with stealing : a very probable ingredient in the plot. 
 
 But especially we find that Lazarus, raised from the dead, was a guest at that supper ; 
 and that the chief priests had consulted to put Lazarus to death ! How St. John could 
 know of such a plot, or that it ever was entertained, we may be permitted to question. 
 But St. John's solicitude, thus repeatedly exemplified, about this miracle of Lazarus, serves 
 rather to increase the doubt respecting its genuineness. 
 
 14 to 16. Then- -Judas"! 
 Iscariot went unto the | 
 Chief Priests- -What will j> 
 ye give me, and I will de- j 
 liver him unto you ? J 
 
 They covenanted with him \ 
 for thirty pieces of silver, f 
 From that time he sought t 
 opportunity. ) 
 
 XXII. 3. Then entered 
 Satan into Judas. 
 
 10. (Similar. J 4. He went and com- 
 
 1 1. muned with the Chief 
 Priests and Captains - - 
 
 This probably was before the Supper at Simon's house. Whether Jesus lodged, or was only 
 invited that night to supper, the plot appears to have been laid between the Pharisees and 
 Simon (also a Pharisee), or between the Pharisees and Simon's son, Judas. No wonder that 
 the suspicion of Jesus fell on Judas ; but it was of that date ; not as John records it. (J. VI. 
 70, P. 44.) 
 
 17. The first day of un-*, 
 leavened bread, the dis- 
 ciples say to Jesus ; Where 
 wilt thou that we prepare 
 for thee to eat thepasaoYer? , 
 
 18. He said go into the 
 city to such a man. 
 
 12. (Same.) 
 
 13. He sendeth two of 
 his disciples : 
 Go into the city : there 
 shall meet you a man bear' 
 ing a pitcher of water : fob 
 low him. 
 
 (Similar.) 
 
 8. He 
 
 John, 
 
 sent Peter and 
 
 (Same.) 
 follow him into the house 
 where he entereth. 
 
72 
 
 St. MATT., XXVI. 
 
 say unto him, the Master 
 saith my time is at band. 
 I will keep the passover at 
 thy house with my dis- 
 ciples. 
 
 St. MARK, XIV. 
 
 14. Say, the Master \ 
 saith, where is the guest- f 
 chamber ; where I shall i" 
 eat, &c. ? ) 
 
 15. He will show you a 
 largeupper room furnished 
 - -There make ready. 
 
 St. LUKE, XXII. 
 
 11. (Same as Mark.) 
 
 12. (Similar.) 
 
 St. JOHN, XIII. 
 
 These additional particulars (Mk. XIV. 
 supplied by St, Peter to St. Luke. 
 
 13 to 15— L. XXII. 8 to 12) were probably 
 
 19. The disciples did as 
 Jesus had appointed : and 
 made ready the passover- - 
 
 20. At even he sat down 
 with the twelve. 
 
 23. He said, he that dip- 
 peth his hand with me in 
 the dish- -shall betray me. 
 
 16. (Similar.) 
 
 17. (Same.) 
 
 13. {Similar.) 
 
 14. (Similar. ) 
 
 21. And as they did eat f 
 
 he said ; One of you shall 
 betray me. 
 
 22- -They began to in- 
 quire- -Lord, is it I ? 
 
 18 
 eat, 
 
 19. 
 
 As they sat and did 
 
 (Same. ) 
 (Similar.) 
 
 23. {Similar.) 
 
 20. He said, One of the 
 
 twelve that dippeth with 
 me t &c. 
 
 21. The hand that be- 
 trayeth me is with me on 
 the table. 
 
 2. [ Wlien supper %vas 
 begun] 
 
 3 to 20. Jesus, knowing, 
 &o.- -riseth- -took a towel 
 
 - -water- -and began to 
 wash the disciples' feet- - 
 Peter objected - - Jesus 
 saith ; If I wash thee not 
 thou hast no part with me 
 
 - -Peter consented. After 
 he had washed their feet- - 
 
 - -He was troubled- -and 
 said- -One of you shall be- 
 tray me. 
 
 22. The disciples looked 
 on one another ; doubting of 
 whom he spoke. 
 
 23. There was leaning 
 on Jesus' bosom one- - 
 whom, Jesus loved, 
 
 24. Peter beckoned to him 
 to ask. 
 
 25. He lying on Jesus' 
 breast saith ; Lord, Who 
 is it ? 
 
 26. Jesus answered ; 
 He to whom I shall give a 
 sop- -He dipped the sop- - 
 gave it to Judas. 
 
 The details of this incident (M. XXVI. 21, 22, 23) are strangely various considering the 
 momentous occasion and that the writers are supposed to have been inspired. 
 
 24. Woe to that man, 
 &c. 
 
 25. Judas said ; Master, 
 is it I ? Jesus answered, 
 Thou hast said. 
 
 26. As they were eating, 
 Jesus took bread, brake, 
 gave to the diaciplea ; 
 
 21. (Similar.) 
 
 22. (Similar.) 
 
73 
 
 St. MATT., XXVI. 
 
 and said ; Take eat this is 
 my body. 
 
 27. He took the cup, 
 gave thanks, gaveit them : 
 saying ; Drink ye all of it. 
 
 28. For this is my blood 
 of the new testament, 
 shed Jor many for the 
 remission of sins. 
 
 29. I will not drink of 
 this fruit of the vine till I 
 drink it new with you in 
 my Father's kingdom. 
 
 2 
 
 St. MARK, XIV. 
 
 2. {Same.) 
 
 23. (Same.) 
 
 they all drank of it. 
 
 24. This is my blood, 
 shed for many. 
 
 25. 
 
 (Same. 
 
 the kingdom of God. 
 
 St. LUKE, XXII. 
 
 19. (Same.) 
 
 This do in remembrance of 
 me. 
 
 17. Take this and divide 
 it among yourselves. 
 
 20. This cup is the new 
 
 testament in my blood, 
 which is shed for you. 
 
 18. I will not drink of 
 the fruit of the vine till 
 the kingdom of God shall 
 come. J 
 
 St. JOHN, XIII. 
 
 It will have been perceived that this most striking passage of the synoptic Gospels, the 
 
 institution of the Eucharist, is never noticed by St. John. In its stead, he recounts the washing 
 of the disciples' feet by Jesus ; and connects with that process his account of the betrayal of 
 Judas. On the other hand the feet washing is not mentioned in the other Gospels. 
 
 27. After the sop Satan 
 entered into him. Jesus 
 said ; What thou doest do 
 quickly. 
 
 28. * No man at table 
 kneio for tohat intent he 
 spake this- - 
 
 29. Some thought, &c. 
 31 to 36. (Address to 
 
 the disciples.) 
 
 VI. 70, 71, P. 44: and 
 
 Compare these verses (J. XIII. 27, 28) with v. 26, and with 
 with L. XXII. 3, P. 71. 
 
 30. He then, having 
 received the sop went out. 
 It was night. 
 
 2G. 
 
 27. 
 
 (Same.) 
 (Same. ) 
 
 30. They went to the\ 
 mount of Olives. j 
 
 31. All ye shall be) 
 offended because of me V 
 this night. ( 
 
 32. But AFTER I AM ) 
 
 risen i will go before > 
 you into Galilee. ) 
 
 Note especially this verse (XXVI. 32 
 
 28. (Same.) 
 
 Mk. XIV. 28.) It is the connecting link 
 between the texts declaratory of the ''rising of Jesus after three days" which have claimed 
 so much of our attention (M. XVI. 21— XVII. 9-23— XX. 19) and the Reappearances of 
 Christ as recorded by St. Matthew, (M. XXVIII. 10, 16.) but ignored by St. John. 
 
 33. Peter said : Though 
 all be offended, yet ivill I 
 never be offended. 
 
 34. Jesus said ; this 
 nigM, before the cock crow, 
 thou shalt deny me thrice. 
 
 35. Peter said ; Though ^ 
 I should die with thee j 
 will I not deny thee. J- 
 Likewise said all the j 
 disciples. J 
 
 20. 
 
 (Same. ) 
 
 30. Before the cock crow 
 twice thou shalt deny me 
 thrice. 
 
 33. /- am ready to go 
 with thee into prison and 
 to death. 
 
 34. The cock shall not 
 crow this day before thou 
 shalt thrice deny, &c. 
 
 37- I will lay down my 
 life for thy sake. 
 
 38. The cock shall not 
 crow till thou hast denied 
 me thrice. 
 
 31. 
 
 (Same. ) 
 
74 
 
 Sr. MATT., XXVI. St. MARK, XIV. St. LUKE, XXII. St. JOHN, XIV., XV., XVI. 
 
 1 . Let not you r heart be 
 troubled : Ye believe in God ; be- 
 lieve also in me-. 
 
 2. In my Father's house are many 
 mansions ; I go to prepare « place 
 for you. 
 
 4. Whither I go ye know : and 
 the way. 
 
 6. / am the way, the truth and 
 the life : no man cometh to the 
 Father but by me. 
 
 9. He that hath wen me hath seen 
 the Father. 
 
 14. If ye shall ash any thing in 
 my name, / will do it. 
 
 15. If ye love me keep my com- 
 mandments. 
 
 26. The Comforter [even the 
 Holy Spirit] whom the Father will 
 send in my name, shall teach you all 
 things : and bring to your^ remem- 
 brance whatsoever I have said. 
 
 28. My Father is greater than I. 
 
 Ch. XV. 
 
 1. / am the true vine : my Father 
 is the husbandman- 
 
 5. Ye are the branches. 
 
 6. If a man abide not in me, he is 
 cast forth. 
 
 20. If they have persecuted me 
 they will persecute ycu also. 
 
 23 He that hateth me, hateth my 
 Father also. 
 
 24. If I had not done among them 
 the works which none other man 
 did, they had not sin : but now they 
 have both seen and hated both me and 
 my Father. 
 
 26. When the Comforter is 
 come; whom I will send- -from the 
 Father; even the Spirit of Truth, 
 which proceedeth from the Father : 
 He shall testify of me. 
 
 27. Ye shall bear witness, because 
 ye have been with me from the be- 
 ginning. 
 
 This personification by St. John of the consolation (J. XIV. 26— XV. 26— XVI. 7, 13) 
 which is promised to the disciples after their master's departure is thus raised, at the 
 eleventh hour, into a personal existence, which, at a later era, was elaborated into the 
 doctrine of a Trinity in the Godhead. 
 
 Ch. XVI. 
 
 1. These thiDgs have I spoken 
 unto you that ye should not be 
 offended. 
 
 2. They shall put you out of the 
 synagogues- -whosoever killeth you 
 will think that he doeth God ser- 
 vice. 
 
75 
 
 St. MATT., XXVI. St. MARK, XIV. St. LUKE XXII. St. JOHN, XVI., XVII. 
 
 4. These things have I told you 
 that ye may remember them: and 
 these things I said not unto vnu in 
 he beginning, because I was with gov, 
 
 7 to 30. If / go not envoy the 
 Comforter will not come unto you : 
 but if I depart I will send him unto 
 you. He will reprove the world of 
 tin ; because they believe not in me : 
 of righteousness, because I go to my 
 Father ; of judgment because the 
 Prince of this world is judged. I 
 have many things to say unto you ; 
 but ye cannot bear them now. 
 13. When the Spirit of Truth is 
 come, He will guide you into all [the] 
 Truth. He shall glorify me. Ye 
 now have sorrow, but I will see 
 you again. Your heart shall re- 
 joice; and your sorrow shall be 
 turned into joy- -In tliat day ye shall 
 ask me nothing- -Whatsoever ye 
 shall ask the Father, [he will give it 
 you in my name] Hitherto ye have 
 asked nothing in my name : ask, and 
 ye shall receive. These things have 
 I spoke to you in [parable], but the 
 [hour] cometh / shall no more speak 
 to you in [parables] but shall show 
 you plainly of the Father. In that 
 day ye shall ask in my name ; and 
 I say not unto you, that I will pray 
 the Father for you ; for the Father 
 himself loveth you ; because, ye have 
 loved me; and believed that I came 
 out from God.- -Again I go to the 
 Father. Do ye now believe ? 
 
 31. The hour cometh- -Ye shall 
 be scattered. 
 
 32. la the world ye [- -] have 
 tribulation : but be of good cheer. 
 I have overcome the world. 
 
 Ch. XVII. 
 
 1 to 26. (Jesus 1 prayer to the 
 Father. ) 
 
 If after examination of those doctrines announced by St. John (Chs. II. to XI.) in the 
 course of the four visits of Jesus to Jerusalem, we have entertained doubt about John's 
 object in writing his lated Gospel ; the contents of the three foregoing chapters (J. XIV. 
 1, 6, 7, 9, 10, 13, 14, 26— XV. 26— XVI. 7, 13, 23, 24, 25, 26) would remove such doubt. For 
 these three chapters are composed of doctrines all dissimilar to those declared by the other 
 Evangelists, and even in excess of those previously disclosed by St. John himself. Such are 
 the introduction of u the comforter" and the " ask in my name" It is incredible that 
 essentials such as these should not have been received into any other Gospel : or should not 
 have been earlier asserted in .St. John's. In these three chapters they form the sole subject 
 between the rising from supper and the caption of Jesus. But there is an absence of all 
 
76 
 
 St. MATT., XXVI. St. MARK, XIY. St. LUKE, XXII. St. JOHN, XVIII. 
 
 connection of circumstance and of place between this discourse and the preceding and 
 subsequent events of the evening as described by the other Evangelists. Whilst they are 
 depicting Jesus and his disciples at Gethsemane and the Mount of Olives, suffering there his 
 triple Agony (M. XXVI. 38, 42, 44), ivhich is interrupted by the arrival of Judas; St. John 
 (omitting all that scene) substitutes this farewell Homily of new doctrines, and describes Jesus 
 and his disciples as passing from it into a " Garden over the Brook Cedron^' where Judas and, 
 the Priests found him. (J. XVIII. 1 to 3.) 
 
 "We are compelled to infer that from whatever source St. John drew the materials of these 
 three chapters (XIV. XV. XVI.) they do not accord with the after supper transactions of that 
 evening related by the other Evangelists, while they bear much similarity in their character- 
 istics to St. John's first four visits to Jerusalem. 
 
 36. Jesus cometh to 
 Getlisemane : saith to his 
 disciples. 
 
 Sit here ; while I go and ) 
 pray yonder. ( 
 
 37. He took Peter and j 
 the two sons of Zebedee, ( 
 and began to be very sor- ( 
 rowful. ) 
 
 38. My soul is exceed- \ 
 ing sorrowful- - > 
 
 39. He fell on his face ) 
 and prayed ; Father, if it f 
 be possible, let this cup f 
 pass from me. ) 
 nevertheless not as I will, j 
 but as thou wilt. ) 
 
 40. He cometh to the 1 
 disciples ; findeth them 
 
 and saith to Peter could ] 
 ye not watch with me one > 
 hour ? J 
 
 41. Watch and pray. 
 
 42 to 46. Jesus prayed "1 
 a second time- -and a third | 
 time- -cometh to his dis- !- 
 ciples- -Rise!- -He is at 
 hand that doth betray me. J 
 
 32. 
 
 33. 
 
 34. 
 
 35. 
 
 36. 
 
 38. 
 
 (Similar. ) 
 (Same.) 
 (Similar. ) 
 (Similar. ) 
 ( Same. ) 
 
 37. (Same.) 
 
 (Same. ) 
 (Same. ) 
 
 39 to 42. (Same.) 
 
 22. They said, Lord, 
 here are two swords. 
 He said- -it is enough. 
 
 39. He went, as he was 
 wont, to the Mount of 
 Olives. 
 
 40. Said to his disciples ; 
 Fray that ye enter not 
 into temptation. 
 
 1. When Jesus had 
 spoken these words he 
 went - - over the brook 
 Cedron t where was a 
 garden which he entered : 
 and his disciples. 
 
 2. - - Judas knew the 
 place :- 
 
 i 
 
 42. (Similar. ) 
 
 (Similar.) 
 
 43. There appeared an 
 ANGEL-strengthening Mm. 
 
 44. Being in agony he 
 prayed more earnestly : 
 his sweat was as great drops 
 of blood- • 
 
 45. When he rose from 
 prayer and was come to 
 his disciples, he found 
 them sleeping. 
 
 46. And said to them: 
 Why sleep ye ? 
 
 rise and pray. 
 
 I 
 
 - (See J. XII. 27 to 30, P. 61. ) 
 
11 
 
 St. MATT., XXVI. St. MARK, XIV. St. LUKE, XXII. St. JOHN, XVIII. 
 
 St. John omits the whole of this account of the Agony at Gethsemane (Matt. XXVI. 36 
 
 to 44) unless the appearances which he alone describes, at J. XII. 23 to 30, P. 61, be his 
 
 altered narrative of the same phenomena. Yet St. Matthew and St. Mark represent St. 
 
 John to have been present at the agony. St. Luke introduces (L. XXII. 43) an Angel. 
 
 47. While he yet spake, "J 
 Judas and a multitude, ( 
 with swords, from the i 
 chief Priests and Elders- -J 
 
 48. He that betrayed % 
 him gave a sign- -whomso- ( 
 ever I .shall kiss ; that is ( 
 he-- 
 
 49. He came to Jesus ; 
 said ; Hail Master ; and 
 hissed him. 
 
 43. 
 
 (Same. ) 
 
 47. Came a multitude 
 and he that was cal led 
 Judas : 
 
 44. (Same. ) 
 
 45. 
 him, 
 
 Goeth straitway to 
 saith, Master and 
 
 kissed him. 
 
 50. Jeeus said to him, \ 
 Friend, Wherefore art thou £ 
 come ? J 
 
 Then came they laid hands ") 
 on Jesus and took him. > 
 
 went before them drew 
 near to Jesus to kiss him. 
 
 48. Jesus said to him; 
 Judas; betrayest thou the 
 Son of Man with a kiss ! 
 
 46. (Same.) 
 
 51. Oue with Jesus 
 drew his sword ; struck 
 the high Priest's servant ; 
 and smote off his ear. 
 
 47. One that stood by 
 drew a sword ; smote the 
 servant of the high Priest ; 
 and cut off his ear. 
 
 50. One of them smote 
 the servant of the high 
 Priest; and cut off his ear. 
 
 52. Jesus said to him, \ 
 Put up thy sword- -all f 
 that take- -shall perish by ( 
 the sword. ) 
 
 53. Thinkest thou I 
 cannot pray to my Father; 
 and he shall give me- - 
 Legions of Angels ? 
 
 54. But how then shall 
 Scriptures be fulfilled ? 
 
 55. In that hour said \ 
 Jesus to the multitudes ; ' 
 Are ye come out as against i 
 a thief, with swords, &c. ) 
 
 56. Then all the disciples ) 
 foriook him, and fled. ) 
 
 51. Jesus - - touched 
 ear, and healed him. 
 
 48. 
 
 6q. 
 
 (Same. ) 
 (Same. ) 
 
 52. (Similar. ) 
 
 3. Judas- -and officers 
 from the chief Priests and 
 Pharisee cometh thither 
 with torches and weapons. 
 
 4. Jesus ivent forth and 
 said unto them ; Whom 
 seek ye ? 
 
 5. They answered him, 
 Jesus of Nazareth. Jesus 
 saith I am he. 
 
 Judas which betrayed 
 him stood with them. 
 
 6. Soon as he said, I am 
 he, they went backward ; 
 and fell to the ground. 
 
 7. He ashed tJiem again, 
 Wliom seek ye ? They 
 said Jesus of Nazareth. 
 
 8. Jesus answered, I 
 told you that I am he. 
 
 If ye seek me, let these go 
 tJieir way. 
 
 9. That the saying might 
 be fulfilled : of them thou 
 gavest me have I lost 
 none. 
 
 10. Peter, having a 
 sword, drew it, and smote 
 the high Priest's servant ; 
 and cut off his Hght ear. 
 The servant's name was 
 Malchus. 
 
 his 
 
 11. Jesus said to Peter, 
 Put up thy sword- -The 
 cup my Father hath given 
 me shall I not drink it ? 
 
78 
 
 St. MATT. XXVI. St. MARK, XIV. St. LUKE, XXII. St. JOHN, XVIII. 
 
 Rarely as an Incident, fundamentally genuine, been recounted with more striking 
 dissimilarities, both of place and circumstance, than this statement of the capture of Jesus 
 (M. XXVI. 36 to 50) — J. XVIII. 1 to 8.) St. John lays the scene in a garden over the 
 Brook Cedron. The other Gospels at Getlisemane : and as a sequence to the agony, on tlie 
 Mount of Olives. St John omits the signal kiss, which in Matthew's Gospel consummates 
 the guilt of Judas : and depicts Jesus (perhaps in a more dignified manner) as presenting 
 himself to the captors and providing for the safety of his followers. Although these 
 variances shake not the final truth of the capture, what becomes of the claim to Inspiration 
 and the exactness of Particulars % 
 
 St. Luke has introduced (L. XXII. 51) an additional miracle, which, coming on such 
 occasion, and yet being unnoticed by any other Gospel, seems to have but dubious claims to 
 authenticity. 
 
 57. They led Jesus away "| 
 to Caiaphas the High I 
 Priest where the Scribes | 
 and Elders were assembled J 
 
 58. Peter followed afar 
 off, 
 
 To the high Priest's palace. 
 
 went in and sat with the 1 
 servants- - j 
 
 53. {Mamie.) 
 
 54. {Same. ) 
 
 {Same. ) 
 
 {Similar. ) 
 and warmed at the fire. 
 
 54. To the high Priest's \ 12, 13. They bound Jesus 
 
 house. I and led him to Annas first, 
 
 I father-in-law to Caiaphas, 
 
 } bighPiiest that sameyear. 
 
 "Caiaphas" L. III. 2, J. XI. 49. 
 
 15. Peterfollowed Jesus, 
 
 {Same. ) 
 
 55. When they had 
 kindled a fire and were set 
 down, Peter sat down 
 among them. 
 
 so did another disciple who 
 was known to the high 
 Priest : aDd went with Jesus 
 into the Palace. 
 
 16. But Peter stood 
 without. That other dis- 
 ciple spake to her that kept 
 the door and brought in 
 Peter. 
 
 These (J. XVIII. 13, 15, 16) and a few other incidents equally minute (J. XIX. 26, 27, 
 32 to 35) afford the internal evidence that the writer of St. John's Gospel was " that other 
 disciple " here alluded to. 
 
 59. to 61. ( Witnesses 55. to 59. (Same. ) 
 heard. ) 
 
 63. The high Priest said 
 unto him : I adjure thee 
 by the living God, tell us 
 whether thou be the Christ, 
 the Son of God. 
 
 64 Jesus saith [Thou 
 saidst it. ] Ye shall see the 
 Son of man sitting on the 
 right hand of power ; and 
 coming in the clouds of 
 heaven. 
 
 61. The high Priest 
 asked ; Art thou the Christ, 
 the Son of the blessed ? 
 
 62. Jesus said, / am. 
 
 {Same. ) 
 
 67. [If thou 
 Christ, tell us. 
 
 art] 
 
 He said, if I tell you ye 
 
 loill not believe. 
 | 69. Hereafter shall ' 
 
 the Son of Man sit on | 
 ' the right hand of the j 
 ) power of god. 
 
 19. The high Priest then 
 
 asked Jesus of his disciples 
 and of his doctrine. 
 
 20,21. Jesus answered ; 
 
 Why askest thou me ?- -ask 
 - them which heard me. 
 
 22. One of the officers 
 struck Jesus- -Answeresfc 
 thou the high Priest so ? 
 
 We may here observe (M. XXVI. 64) how, to the end, Jesus abides by the assertion of 
 his second coming in the sight of that generation .- that St. Mark repeats it ; while St. Luke 
 giyes a different interpretation of it : and St. John entirely emits it. 
 
79 
 
 St. MATT., XXVI. 
 
 65. The high Priest rent^ 
 his clothes - - He hath 
 spoken blasphemy. 
 
 ffi. Whatthinhye? They \ 
 answered, he is guilty of | 
 death. J 
 
 67. Then did they spit^ 
 in his face- - | 
 
 68. Saying ; Prophesy [- 
 thou Christ : who smote | 
 thee ? I 
 
 69. Peter sat in the") 
 [hall.] A damsel said; thou j 
 also wast with Jesus- - I 
 
 70. He denied, saying ; [ 
 I know not what thou \ 
 
 ) 
 
 St. MARK, XIV. 
 
 63, 64. (Same.) 
 
 65. (Similar.) 
 
 66 to 68. (Similar.) 
 
 St. LUKE, XXII. 
 
 ] 70. Art thou the Son of 
 
 | God ?- -He said ; ye say 
 
 [that I am. 
 
 f 71. What need vm of 
 
 | further witnesses ? 
 
 J 
 
 63,64. (Similar.) 
 
 56, 57.- -This man was ' 
 also with him. ( 
 
 He denied- -Woman, I ( 
 know him not. 
 
 St. JOHN, XVIII. 
 
 23. Jesus answered ; If 
 I have spoken evil, bear 
 witness of the evil : but 
 if well, why smitest thou ? 
 
 and the 
 
 rocfc CTPIIK 
 
 71. When he was gone 
 out into the porch, another 
 maid saw him ; said ; This 
 [man] also was with Jesus- - 
 
 72. He denied with an 
 oath, I do not know the 
 man, 
 
 73. After a while came"] 
 to [Peter] they that stood [ 
 by said ; Surely thou art }- 
 one of them ; thy speech j 
 betrayeth thee. J 
 
 74. Then began he to ) 
 curse and to swear [that j- 
 he knew not the man,] ) 
 and immediately the cock 
 crew. 
 
 71. 
 
 (Same. ) 
 
 72. And the second time 
 the cock crew. 
 
 75. Peter remembered ) 72. - - and when he 
 the word of Jesus- -and > thought thereon he wept, 
 wentoutandweptbitterly. J 
 
 17. The damsel that 
 kept the door saith to 
 Peter ; Art thou also one 
 of this man's disciples ? 
 He saith ; I am not. 
 
 69. And the maid seeing ' 
 him, said- -This is one of ( 
 them. ( 
 
 70. He denied it again. " 
 
 (Same. ) 
 
 58. After a while, an- 
 other saw him ; said ; 
 Thou art also of them. 
 
 Peter said ; Man I am 
 not. 
 
 59. (Similar.) 
 
 60. Peter said ; Man, I 
 
 • know not what thou 
 i say est. 
 
 while he spake the cock 
 , crew. 
 
 61. The Lord turned, 
 and looked on Peter. 
 
 62. - -Peter went out and 
 ■ wept bitterly. 
 
 24. Annas had sent him 
 
 bound to Caiaphas. 
 \ 25. And Peter stood and 
 ' warmed himself. They 
 £ said to him ; Art thou 
 ) also one of his disciples ? 
 
 He denied ; and said ; I 
 
 am not. 
 
 f 26. One,- -kinsman of 
 | him whose ear Peter cut 
 ■{ off, said, Did not I see 
 | thee in the garden with 
 [him? 
 
 27. Peter then denied 
 again. 
 
 and immediately the cock 
 crew. 
 
 There are considerable variations in the four accounts given by each of the foregoing 
 Chapters of Peter's denial: sufficient to show again the inaccuracy of human testimony ; 
 and yet confirmatory of the denial. It is observable how St. Mark, who is said to have 
 published his Gospel after Peter's revision of it, qualifies (Mk. XIV. 72),. the assertion of 
 Matthew (copied by St. Luke,) as to the going out of Peter to weep ; of which, it is reasonable 
 to conclude, Peter alone could be fully cognizant. 
 
 There is also an essential alteration, made by St. Luke (v. 69), in the text of St. Matthew 
 (v. 64), which renews the impression that St. Luke wrote after the fall of Jerusalem ; and 
 that, in common with St. John, he had begun to mistrust the second coming of Christ in that 
 generation' 
 
 With his additional verse (61) the reflection arises, whence could St. Luke have gained the 
 knowledge that " the Lord turned and looked on Peter" except from converse with St. Peter ? 
 
80 
 
 St. MATT., XXVII. 
 
 1, 2. la the morning j 
 they led Jesus to Pilate. / 
 
 3 to 10. Judas threw \ 
 
 down the silver in the I 
 
 temple : and hanged f 
 
 himself. } 
 
 (See Acts I, , 18.) 
 
 11. Jesus stood before \ 
 the Governor.- - f 
 
 who asked him : Art thou t 
 the King of the Jews ? ) 
 
 Jesus said ; Thou sayest it. 
 
 12 to 14. When accused ' 
 by the chief Priests- -he { 
 answered nothing- • - | 
 
 The Governor marvelled. 
 
 1 
 
 St. MARK, XV. 
 
 (Same. ) 
 
 (Same 
 
 (Same.) 
 
 3 to 5. (Same.) 
 
 St. LUKE, XXIII. 
 1. (Similar.) 
 
 (Same. ) 
 
 (Same. ) 
 
 4. Pilate said to the 
 chief Priests j I find no 
 fault in this man. 
 
 5. The people, more 
 fierce, said ; He stirreth 
 up the people beginning 
 
 fiorn Galilee unto this place. 
 
 St. JOHN, XVIII. 
 
 28, 29. Then led they 
 Jesus from Caiaphas to the 
 Hall of Judgment. Pilate 
 went out to meet them. 
 
 33. Pilate entered the 
 Judgment Hall - called 
 Jesus- -said ; Art thou the 
 King of the Jews ? 
 
 36. My kingdom is not 
 of this ivorld. 
 
 37. Art thou aJcing t then? 
 Jesus answered ; Thou 
 sayest that I am a king. 
 
 38. Pilate went out to 
 the Jews ; said- -I find no 
 fault in him. 
 
 The latter portion of this verse of St. Luke (XXIII. 5,) seems to rebut four prior visits to 
 Jerusalem, while it attributes not merely to the priests and Pharisees but to the multitude 
 the hostile reception of Jesus and his mission^ at Jerusalem. 
 
 •} 
 
 (Similar.) 
 
 7. 
 
 (Similar, ) 
 9. Will ye that I release 
 
 15. At [every] feast the" 
 Governor was wont to 
 release a prisoner. 
 
 16, 17. They had a i 
 notable prisoner, Barab- V 
 bas- - J 
 will ye that I release unto "j 
 
 you Barabl-as, or Jesus V to you the King oE the 
 wl i h is called Christ ? J Jews ? 
 
 19. When Pilate was } 
 sat down on the judgment f 
 seat his wife sent to him- - 
 Have nothing to do with 
 that just man- -I have | 
 suffered- -in a dream- - J 
 
 6, 7. Pilate sent Jesus 
 to Herod. 
 
 11. Herod and his 
 [troops'] mocked him : 
 arrayed him in a gorgeous 
 robe ; sent him again to 
 Pilate. 
 
 13 to 16. Pilate called 
 the chief Priests- -said- - 1 
 - -have found no fault in 
 this man- - nor yet Herod 
 
 -I will chastise and 
 release him. 
 
 39. Ye have a custom 
 that I should release unto 
 you one at the passover. 
 
 Will ye that I release 
 unto you the King of the 
 JewB ? 
 
31 
 
 St. MATT., XXVIL St. MAKK, XV. St. LUKE, XXIII. St. JOHN, XIX. 
 
 That Pilate's wife should have known enough of Jesus : or should thus have addressed 
 her husband on the judgment seat (M .. XXVIL 19), and that her proceeding should have 
 come to the knowledge of this Evangelist ; seem very improbable circumstances : and the 
 statement appears in no other Gospel. 
 
 rS 11 *> 1*. (Simitar.) 
 
 16. 
 
 20 to 23. (Question be- 
 tween Pilate and chief 
 Priests- -whether to 
 Jesus or Barabbas. ) ) 
 
 '2A. Pilate washed his ) 
 hands before the multitude. ) 
 
 26. Whenhehad scourged "\ 
 Jesus, he delivered him to > 
 be crucified. J 
 
 27 to 30. The soldiers] 
 of the Governor took Ihim 
 Jesus into the [Pretorium] J torium. 
 stripped him, and put 
 on him a scarlet robe : 
 platted a crown of thorns : 
 put it on his head, and a 
 reed in his right hand- - 
 saying, Hail I King of the 
 Jews. 
 
 spit on him : took the 
 reed and smote him on 
 the head. 
 
 31. Took the robe off 
 him : put on his own rai- 
 ment ; and led him oat to 
 crucify him. 
 
 18 to 23. {Similar.) 
 
 40. Not this 
 Barabbas. 
 
 man but 
 
 15. (Same. ) 
 
 ] XIX. 1. Pilate took 
 Y Jesus and scourged him. 
 
 And the soldiers led 
 away into the Pre- 
 
 XXIII. 11. Herod with 
 his [troops] mocked him- - 
 arrayed him in a gorgeous 
 robe and sent him again 
 to Pilate. 
 
 13. (Similar.) 
 
 19. (Similar.) 
 
 20. (Similar.) 
 
 It should seem (Mk. XV. 16— L. XXIII. 11), that the 
 Tetrarch's soldiers* not he, nor the soldiers of the Governor, 
 put on the scarlet robe. 
 
 32. As they came out ' 
 they found a man of Sy- [ 
 rene : him they compelled [ 
 to bear his cross. 
 
 21. (Same.) 
 
 26. {Same.) 
 
 2, 3, The soldiers platted 
 a crown of thorns ; put it 
 on his head : put on him a 
 purple robe ; and said, 
 Hail ! King of the Jews. 
 and smote him with their 
 hands. 
 
 4 to 16. Pilate went forth 
 again : said ; I bring him 
 that ye may know I find 
 no fault in him. Jesus, 
 wearing the purple robe, 
 came forth. The priests 
 • - cried, crucify him- -By 
 our law he ought to die- - 
 He made himself the Son 
 of God. Pilate went again 
 into the judgment hall : 
 said to Jesus- -Thenceforth 
 sought to release him- - 
 The Jews cried- -If thou 
 let this man go thou art 
 not Caesar's friend. Whoso- 
 ever malceth himself a King 
 speaketh against Caesar.- - 
 Then delivered he to them 
 to be crucified. 
 
 17. He bearing his cross 
 went forth. 
 
 Here is another difference, though possibly reconcilable, between St. Matthew's account 
 and St. John's (M. XXVII. 32— J. XIX. 17). 
 
 33. When they were") 
 come unto a place called > 22. 
 Golgotha ; place of a skull. J 
 12 
 
 (Same. ) 
 
 33.- 
 vary. 
 
 -place called Cal* 
 
 to a place called Golgotha 
 
82 
 
 St. MATT, XXVII. St. MARK, XV. 
 
 34. They gave him vine- ") 
 
 gar with gall- -When he f 23. Wine mingled, with 
 had tasted he would not C myrrh. He received it 
 drink. J not. 
 
 35. And they crucify i 
 
 him, and parted his gar- > 24 (Same.) 
 ments ; casting lots. y 
 
 that it might be fulfilled 
 which was spoken by the 
 prophet ; Theyparted, &c. 
 
 St. LUKE, XXIII. 
 
 St. JOHN, XIX. 
 
 there they crucify him ; 
 parted hia raiments- -and 
 the malefactors : one on 
 the right, the other on the 
 left. 
 
 25. It was the third 
 hour : and they crucified 
 him. 
 
 where they crucify him, 
 and two others with him, 
 on either side one, and 
 Jesus in the midst. 
 
 14. {Sixth hour.) 
 
 36, And sitting down, 
 they watched him. 
 
 37. And set up over his j 
 head his accusation. ' 
 
 34. Jesus said : Father ■ 
 forgive them ; they know 
 not what they do. 
 
 35. The people stood be- 
 holding : the rulers de- 
 rided ; saying- -If he oe the 
 Christ, the chosen of God, 
 let him save himself. 
 
 26. {Same.) 
 
 This is Jesus," the King The King of the Jews, 
 of the Jews. j 
 
 3S. And a superscription 
 was written over him, in 
 Greek, Latin, and Hebrew. 
 
 This is the King of the 
 Jews. 
 
 19. Pilate wrote a title 
 and put it on the cross. 
 
 Jesus of Nazareth, the 
 King of the Jews. 
 
 20. It was written in 
 Hebrew and Greek and 
 Latin. 
 
 Pilate acquitted Jesus of claiming to be King. Therefore the Priests, not Pilate must 
 have written this superscription. With the charge of being the Son of God } Pilate did not 
 meddle. 
 
 38. Then were two ) 
 
 thieves crucified with > 
 
 him. J 
 
 39to43. Persons passing \ 
 
 reviled. I 
 
 44. The thieves also t 
 
 [reviled] him- - ) 
 
 27. (Same.) 
 
 29 to 32. 
 
 (Similar.) 
 
 \ 39. One of the male- 
 ; factors railed- - 
 ( 40. The other rebuked 
 ) him. 
 
 42. And said to Jesus ; 
 Lord, remember me, when 
 thou comest [in] thy king- 
 dom. 
 
 43. Jesus said, To-day 
 shalt thou be with me in 
 Paradise. 
 
 (See M. 
 Gosp. ) 
 
 XII. 40, Par. 
 
 These verses of St. Luke (XXIII. 39 to 43) present an unsatisfactory appearance. 1st. In 
 contradicting St. Matthew's statement as to one of the thieves ; 2dly. In representing Jesus 
 
 as returning to Paradise before his three days in the grave. 
 
 25. There stood by the 
 cross- -his Mother and- ■ 
 Mary Magdalene. 
 
 26. When JesuB saw hia 
 Mother and the disciple 
 whom he loved ) he said to 
 his Mother; Behold thy 
 son t 
 
83 
 
 St. MATT., XXVII. St. MARK, XV. St. LUKE, XXIII. St. JOHN, XIX. 
 
 27. And to the disciple; 
 Behold thy Mother ! and 
 from that hour [the] dis- 
 ciple took her unto his 
 own home. 
 
 It is very remarkable that St. John never after mentions the Mother of Jesus. Not even 
 at the Kesurrection. But the verses (J. XIII. 23., J. XIX. 25 to 27, with J. XIX. 34, 35, 
 and XXL 2, 20 to 24), supply the chief internal evidence that St. John was the writer of 
 the Gospel which passes under his name. 
 
 45. From the sixth hour 
 
 there was darkness over Q <> /«„«,„ \ a a to ™ \ _ 
 
 oil the [earth] unto the 33 " {Same ^ M - ^ ame -> 
 
 ninth hour, 
 
 45. The sun was dark- 
 ened. The veil of tJie tem- __ 
 pie was rent in the midst. 
 
 All note on this prodigy is deferred until the consideration of miracles in general. 
 
 46. About the ninth ") 
 hour Jesus cried with a | 
 
 loud voice : Eli; Mi; I <> A izj nvina \ ____ 
 
 lama sabacthani - - My f **■ vaarne.) 
 
 God, why hast thou for- | 
 sakeu me ? J 
 
 How is this exclamation to be interpreted ? Was it the agony of pain 1 or the dissolution 
 of a past illusion, and the abandonment of his missionary claim ? St. John, consistently 
 with his doctrine, " Christ is God," omits it. So does St. Luke ; and supplies an address to 
 the Father, found in no other Gospel, and quite of a different character. (L. XXIII. 46.) 
 
 '* Eli ! Eli! lama sabacthani /" It is not ours to understand the dying feelings of so rare 
 an enthusiastic and departing spirit. But as many living Christians have drawn out of this 
 passage the awful tenet that the justice of a heavenly Father would not have been satisfied 
 by the mere death of his Son as a sacrifice of atonement for human transgression, unless it had 
 culminated in this mental agony of despair ; we may venture to seek a more natural inter- 
 pretation of the dying utterance. The doctrine referred to cannot be deduced from the 
 Gospel of St. Matthew : for all his depictings of The Father are paternal. Nor can it be cast 
 upon the text of St. John, for he has not even noticed those last words. 
 
 If we carefully trace the progress of Jesus' claim to be the long expected Messiah of the 
 Jews, as it is developed in St. Matthew's Gospel ; it will be seen that he began with the 
 simpler teaching of the Baptist : "Bepent, the kingdom of heaven is at hand." (M. IV. 17.) 
 Next, he claimed the power to forgive sins in himself. (M. IX. 2.) Then, some (undefined J 
 authority in heaven. (M. X. 32.) Then, tlie power to cast out devils by the finger of God. 
 (M. XII. 28.) Afterwards, he declared that John the Baptist was the promised Elijah 
 for whom the Jews were waiting as the predicted forerunner of Christ (M. XI. 14 — XVII. 1 1 . 
 Advancing further, he declared that he was (t Lord of the Sabbath" (M. XII. 8.) That 
 " all things were delivered to Mm by his Father -■" and that none knew the Father but the Son 
 and to whom the Son should reveal him! 3 (M. XI. 27.) That " in the end of the world the 
 Son of Man should send forth his Angels, and gather offendei's, to cast them into the furnace 
 
84 
 
 St. MATT., XXVII. St. MARK, XV. St. LUKE, XXIII. St. JOHN, XIX. 
 
 OF fire ; but that the righteous should shine forth in the kingdom of their Father.'' (M. XIII. 
 42, 43.) Finally, he declares, or rather leads his disciples to declare, that he IS THE Christ, 
 who "came to minister, and to give his life a ransom for many! 7 (M. XX. 28.) The Son of 
 the livingGod :" (M. XVI. 16, 17) who should " come to judge the world beforesome standing 
 there should taste death" (M. XVI 28) and "from that time forth began Jesus to shew his 
 disciples that he must go unto Jerusalem.''' (M. XVI. 21.) 
 
 He had the full inward conviction that he was the Christ : and was resolved " to do, or 
 die." The opposition which he had ever met with from the priesthood and Pharisees in the 
 provinces ; even the varied treatment which he had received from his own townsmen and 
 from portions of the people ; (M. XII T. 58— L. IV. 29— IX. 53) and lastly his reception after 
 arriving at Jerusalem (M.XXI. 15, 16, 46— XXVI. 4) seem to have ultimately assured him 
 that his attempt would terminate in death. We have read his conflicting agonies there : 
 (M. XXVI. 38, 42) more painful in the struggle than death itself. But he persisted up to the 
 last hour of the last scene. After having been nailed for three, or for six, hours to the cross ; 
 (Mk. XV. 25— J. XIX. 14) his sanguine enthusiasm appears to have ebbed with his blood : 
 and his dying words were, " Eli ! Eli I lama sabacthani" 
 
 47. Some said : This 
 man calleth for [Elijah]. 
 
 48. One filled a sponge 
 •with vinegar and gave 
 him to drink. 
 
 49. The rest said : Let 
 us see whether Elijah will 
 come to save him. 
 
 50. Jesus when he had 
 cried again with a loud 
 voice, 
 
 35. {Similar. ) 
 
 36. (Same.) 
 
 (Similar. ) 
 
 37. Jesus cried with 
 loud voice, 
 
 yielded up [his spirit], and [expired.] 
 
 28. Jesus saith, I thirst. 
 
 29. They filled a sponge 
 with vinegar- -put it to 
 his mouth. 
 
 51. Behold the veil of \ 
 the temple was rent in ( 
 twain from the top to the ( 
 bottom. ) 
 
 52. The graves were"^ 
 opened : many bodies of j 
 Saints arose : j 
 
 53- Came out of the )■ 
 graves, after his resurrec- | 
 Hon; and appeared unto | 
 many. J 
 
 46. And Jesus [-] cried 
 with a loud voice, 
 
 and said ; Father, into thy 
 hands I commend my 
 
 spirit' - 
 
 30. When Jesus had 
 received the vinegar, he 
 said ; "It is finished :" 
 bowed his head ; and gave 
 up the Ghost. 
 
 38. (Same.) 
 
 These verses (M. XXVII. 52, 53) unconnected in time with the preceding verse (51) have 
 no reference to events occurring at the crucifixion, and the absence of them from the other 
 Gospels, raises a suspicion either that they were not sufficiently authentic to be repeated, or 
 that the two verses have been a later interpolation. 
 
 As we have now reached to the last of the miracles which occurred before the resurrection, 
 the subjoined synopsis will supply a summary of them in the order they are found in the 
 Parallel Gospels, 
 
85 
 
 Sn. MATT., XXVII. 
 
 St. MATTHEW. 
 
 Leper cleansed VIII. 2 
 
 Peter's wife's mother — 15 
 Stills a storm . . — 26 
 32 
 
 6 
 
 18 
 
 13 
 19 21 
 25 
 15 18 
 
 30 
 
 St. MARK, XV. St. LUKE, XXIII. 
 
 SYNOPSIS OF MIRACLES. 
 
 Legion cast out . • — 
 Palsy cured . . IX, 
 Ruler's daughter raised- 
 Issue healed . . — 
 Withered hand XII. 
 Five Loaves XIV. 
 Jesus on sea — 
 Lunatic cured XVII, 
 Two blind XX. 
 Preternat. darkness 
 
 XXVII. 45 
 
 St. MARK. 
 
 Same 
 Same 
 
 Same (1) 
 Same . 
 Same . 
 Same . 
 Same . 
 Same . 
 Same . 
 Dumb spirit 
 Bartimeus 
 Same . 
 
 I. 42 
 
 — 31 
 IV. 39 
 
 V. 
 II. 
 V. 
 
 13 
 11 
 22 42 
 
 — 25 
 III. 5 
 VI. 38 44 
 
 — 49 50 
 IX. 17 26 
 
 X. 46 52 
 XV. 33 
 
 St. LUKE. 
 
 Same . 
 Same . 
 Same . 
 Same . 
 Same . 
 Same . 
 Same . 
 Same . 
 Same . 
 
 V. 13 
 
 IV. 39 
 
 VIII. 24 
 
 — 32 
 V 25 
 
 VIII. 41 55 
 
 — 44 
 VI. 10 
 
 — 9 11 
 
 A spirit . IX. 38 42 
 A blind man XVIII. 35 42 
 Same . XXIII. 44 
 
 St. JOHN, XIX. 
 
 St. JOHN. 
 
 Same . . VI. 9 13 
 Same . . — 19 20 
 
 ONLY IN MATTHEW 
 AND MARK. 
 
 Sick brought XIV. 35 
 
 Daughter cured XV. 22 
 
 Many lame, &c. — 30 
 
 Seven loaves — 32 38 
 
 Fig tree XXI. 19 
 
 Same 
 Same 
 Same 
 Same 
 Same 
 
 VI. 55 
 VII. 25 26 
 
 32 
 
 VIII. 5 9 
 XL 20 
 
 ONLY IN MATTHEW 
 AND LUKE. 
 
 Centurion'sservantVIII. 13 
 One possessed XII. 22 
 
 Same 
 
 Same 
 
 VII. 10 
 
 XI. 14 
 
 ONLY IN ST. MARK AND ST. LUKE. 
 Unclean spirit . I. 23 [ Same . . IV. 33 
 
 ADDITIONAL IN 
 MATTHEW. 
 
 Two blind cured IX. 27 
 Dumb man • — 32 
 
 Peter on sea XIV. 28 32 
 Tribute money XVII. 27 
 
 ADDITIONAL IN 
 MARK. 
 
 Blind man 
 
 VIII. 25 
 
 ADDITIONAL IN 
 LUKE. 
 
 Multitude of fishes V. 6 
 Man of Nain raised VII. 15 
 Woman cured XIII. 12 
 Ten lepers XVII. 12 
 Servant's ear XXII. 51 
 
 ADDITIONAL IN 
 JOHN. 
 
 Water into wine II. 9 (1) 
 Nobleman's son IV. 54 (2) 
 Impotent walks V. 9 (3) 
 Ship arrives VI. 21 (4) 
 Man blind IX. 1 (5) 
 
 Lazarus raised XL 44 (6) 
 2nd Mir. of Fishes 1 
 
 XXI. 6, 11 1(7) 
 
 After the Resurrection J 
 
 We gather from the foregoing synopsis (1st) That St. Matthew's Gospel contains twenty- 
 four identified miracles ; of which eighteen are repeated in St. Mark : fourteen in St. Luke : 
 and only two of them in St. John's Gospel : and that the remaining four are additional in 
 St. Matthew's. Of these miracles one only is noticed in all the four Gospels : the five Loaves. 
 
 (2nd) That St. Mark has twenty miracles : of which nineteen are drawn from St. 
 Matthew : and that only one is an addition of St. Mark's The smallness of this extra 
 number of miracles so far reflects credit on the integrity of St. Mark's Gospel as borrowed 
 from St. Matthew's. 
 
 (3rd) That St. Luke has twenty miracles : of which fourteen are found in St. Matthew's 
 text : one in St. Mark's, and the remaining five are additions by St. Luke. One of these 
 is the raising of theman at Nain. 
 
 (4th) And that St. John describes nine miracles : one of which is the five loaves, and the 
 other of them is the miracle of Jesus walking on the sea, appearing also in St. Matthew's, 
 
86 
 
 St. MATT., XXVII. St. MARK, XV. St. LUKE, XXIII. St. JOHN, XIX. 
 
 and St. Mark's Gospels. The remaining seven are additions by St. John : among them 
 stands prominently the raising of Lazarus. 
 
 St. John appears to have been solicitous of having a new series of miracles to support his 
 Gospel : for he begins by declaring their numerical order ; as if to establish their priority 
 over those of any other Gospel. But, unfortunately for this exactness, not only the draught 
 of fishes described by St. Luke (L. V. 6) had precedence ; but St. John's own Gospel shews 
 (J. III. 23 — V. 33) that his two first, and even his third miracle (J. V. 9) were all performed 
 before the Baptist was cast into prison ; when only, according to Matthew's text, Jesus began 
 his mission. (M. IV. 12, 17.) If, on investigation, it be found that the four first visits of 
 Jesus to Jerusalem, described by St. John, are irreconcilable with the itinerary of Jesus 
 given by St. Matthew, and consequently unauthentic ; then not only the three first of St. 
 John's miracles, but the fifth (J. IX. 1) and the sixth } (his raising of Lazarus, J. XI. 44) will 
 fall along with the visits in which they are embodied. 
 
 As to the fourth miracle in St. John's list (J. VI. 21) " immediately the ship was at the 
 land;" it is not clear that St. John meant to describe a miracle. It may have been raised to 
 that rank by the translator of the text. But if it be taken as a miracle, it is discredited by 
 the parallel passage in St. Matthew's and St. Mark's Gospels (M. XIV. 24— Mk. VI. 53) 
 " they passed over and came to the land of Gennesaret and drew to shore?' All comment upon 
 the seventh and last of St. John's miracles, (J. XXI. 6) operated after the resurrection, may 
 be reserved until we arrive at that chapter. 
 
 Amongst the thirty-eight miracles set forth in one or other of the four Gospels are three 
 of a person said to have been raised from the dead : of which only one (the Ruler's Daughter) 
 is mentioned by St. Matthew, St. Mark and St. Luke. The second (the man of Nain) only by 
 St. Luke ; and the third (Lazarus) only by St. John. 
 
 Besides these specified miracles, mention is often made of cures performed on sick persons : 
 and of devils cast out : which last class perhaps we may venture to consider as cases of 
 partial insanity, or of epileptic or other fits. According to the statements of St. Mark 
 (XVI. 9, P. 92) and of St. Luke (VIII. 29, P. 36) Mary Magdalene was seven times cured 
 of some such ail. That Jesus possessed a power of controlling the mind, and to a 
 considerable degree the physique of persons in some stages of mental and bodily disease, 
 might be admitted without conceding anything supernatural. That such power exists in 
 thousands of human beings society is now fully aware : and this extraordinary influence 
 of one mind over another has been abundantly exercised not only on temperaments 
 imperfectly sane, or diseased ; but upon persons in the full vigour of health and faculties. 
 We may conclude that a similar influence existed in by-gone ages ; although not then so 
 generally known to exist : and therefore more sparsely brought into action. Jesus charges 
 the sons of those Jews against whom he was defending himself with the practice of 
 it : (M. XII. 27) and deputed it to his disciples. (M X. 1— XVII. 19, 21.) Is it 
 unreasonable to suppose that Jesus possessed this power? or that having discovered 
 and applied it with success ; there should have arisen, not only in the minds of the 
 beholders, but in his own, the belief that he possessed supernatural Gifts ? To those 
 visible wonders new magnifications were added by credulity. Upon similar foundations 
 we may constantly observe that the wonderful is dilated into the preternatural. The 
 manner in which each later Gospel puts forth its additional miracles is an exemplification 
 
87 
 
 St. MATT., XXVII. St. MARK, XV. St. LUKE, XXIII. St. JOHN, XIX. 
 
 of this. .St. Mark's text is more free from the defect, he having added but one miracle, which 
 can be accounted for ; his Gospel being an abridgment of Matthew's, and written under the 
 supervision of St. Peter, for the use of a Church. But St. Luke's treatise for the information 
 of Theophilus, since adopted as a Gospel, although mainly drawn from the text of St. 
 Matthew, was under no such restraint as St. Mark's : and Luke has taken wider latitude, 
 not only in explanations and variations of his original ; but in new parables and new 
 miracles, compiled according to the received credence of the day : and among the last of 
 these stands his u raising of the man at Nain." 
 
 St. John goes much further; and, as will eventually be seen, with a deeper object. He 
 omits all Matthew's early history of Jesus ; his baptism ; his forty days' temptation in the 
 wilderness ; his earliest miracles ; and substitutes an entirely new itinerary, new facts, new 
 miracles, and new doctrines. Even where he is indubitably writing on the same incident 
 as St. Matthew, he gives a contradictory account of it (e.g., The call of Peter, M. IV. 18 to 21 
 —J. I. 35 to 42— and the final caption of Jesus, M. XXVI. 48 to 50— J. XVIII. 4 to 8.) But 
 St. John was seeking to repair the damage beginning to appear in the Christian edifice by 
 the non-fulfilment of the peedictions contained in the %Ifii chapter of St Matthew, and 
 to establish the structure on a new foundation. Therefore he has omitted every portion of 
 Matthew's text which was inconsistent with his own new dogma, " Christ is God" and has 
 supplied new peregrinations, new doctrines and new miracles. To accomplish the raising 
 of Lazarus he represents Jesus to have made an express journey to Bethany, taking with 
 him his disciples : Yet not an incident on the way ; not a conversation between the 
 disciples and the raised Lazarus ! nor does the name of that Lazarus, whether just risen from 
 the dead, or at the subsequent Bethany supper, appear in any Gospel but St. John's. 
 
 Similar objections evidently arise to St. Luke's miracle, the "raising of the man at 
 Nain f but as St. Luke's most material additions have been seen to arise from a less 
 authoritative source they are less momentous in their results. Probably some of his 
 additions were extracted from the rejected spurious Gospels. 
 
 The feeding with five loaves of five thousand persons in a desert place (which doubtless 
 had its origin in fact ; which seems from St. John's admitting it into his text to have been a 
 popularly accepted miracle ; — J. VI. 11, P. 41 — and which, allowing for exaggeration in the 
 number, might be accounted for without assuming any miracle at all) is minutely recounted 
 in all the Gospels, while the three most astounding regenerations that ever befel humanity 
 are told one of them in the text of the three Evangelists, and the other two only in the 
 Gospel in which the prodigy originates. And these wonders are noted in no cotemporari/ 
 history. 
 
 We have before considered (P. 30) the words of Jesus when raising the Ruler's daughter : 
 (M. IX. 24) " The maid is not dead bxti sleepeth."" If that best substantiated resuscitation 
 be doubtful, what credence can be due to the resurrection of Lazarus, or of the man at Nain 1 
 
 But when we read that "the sun was darkened" and that "there was darkness over all the 
 earth from the sixth hour to the ninth hour" (omitted by St. John, though he was present, 
 and many witnesses of the crucifixion must have been living when he wrote.) Science 
 supplies the refutation, and compels us to conclude that as this vastest of miracles cannot 
 be true, so many of the minor ones probably are either exaggerations of facts, or the 
 invention of credulity. Only an eclipse of the sun could produce such a phenomenon. 
 
88 
 
 St. MATT., XXVII. St. MARK, XV. St. LUKE, XXIII. St. JOHN, XIX. 
 
 No eclipse ever lasted beyond 6 or 8 minutes ; no solar eclipse is recorded, visible at 
 Jerusalem during the period fixed for the ministry of Christ ; and none could have taken 
 place at the crucifixion which was perpetrated at the passover, when the moon was nearly 
 at full, and on the wrong side of the earth. These three hours of darkness did not 
 scare or scatter the crowd, nor prevent Jesus from discerning his Mother and disciple. 
 
 That this system of wonder-working in contrariety to the established order of Nature 
 was not the action of Supreme Intelligence seems to be proved by the small results which 
 it produced. For notwithstanding the loose assertion of St. John that " many believed 
 when they saw the miracles " his own history discloses how few they were who accepted 
 either the miracles or the mission, in comparison with the mass of recusants. Superior 
 classes stood aloof : Waiters upon prophesy rejected them. To those who asked for miracles 
 they were refused. (M. XII. 39— XVI l, 4— L. XI. 29— Mk. VIII. 12— L. IV. 23, 24, 
 P. 38.) And if they produced such scanty credence in the age to which they were 
 addressed, what have they effected for succeeding centuries ? whi^h have ever since 
 been divided between the belief, and the doubt or rejection of thorn : and the demand 
 for new ones. The revealment of but one new great principle in cosmography would 
 have secured more believers then, and in succeeding ages, than all these recorded subver- 
 sions of the order of Nature. 
 
 The transcendental miracle, Christ's reappearance after his resurrection, remains to be 
 considered after the final chapters of the several Gospels. 
 
 54. When the centurion, 
 dfcc., saw the earthquake 
 and those things that were 
 done, they said : Truly 
 this was the Son of God. 
 
 39. ■ -saw that he so- - 
 gave up the Ghost he said 
 this man was the Son of 
 God. 
 
 47. - - saw what was 
 done he glorified God, 
 saying ; [This man was 
 
 innocent]- 
 
 A Centurion on duty at the crucifixion could scarcely have made up his mind that Jesus 
 was the Son of God. The rectification by Dean Alford of Luke's 47th verse leaves quite a 
 different conclusion. It will be noticed that the earthquake appears only in Matthew's text. 
 
 55, 56. Mary Magda-~"| 
 lene, Mary the Mother of 
 James and Joses and the 
 Mother of Zebedee's chil- 
 dren, which followed Jesus 
 from Galilee, were behold- 
 ing afar off. J 
 
 40, 41. There were also^] 42. His acquaintance 
 women afar off - • Mary | and the women from 
 Magdalene and Mary the Galilee stood afar off be- 
 mother of James the less > holding, 
 and of Joses and Salome. | 
 I 
 J 
 
 The Mother of James and Joses was also the Mother of Jesus. 
 James and 81- John, 
 
 Zebedee's children were 
 
 31 The Jews besought 
 Pilate that their legs 
 might be broken. 
 
 32, 33. The soldiers, 
 seeing Jesus was dead, 
 brake not his legs. 
 
 44. But one, with a 
 spear, pierced his side: 
 forthwith [came out] blood 
 and water. 
 
 35. He that saw it bare 
 record. 
 
St. MATT., XXVII. St. MARK, XV. St. LUKE, XXIII. St. JOHN, XtX. 
 
 The water is supposed to have flowed from the pericardium. These incidents appear to 
 corroborate the remark made at J. XIX. 25, 27. 
 
 36, 37. These things 
 ware done to fulfil the 
 Scriptures ; ' ' a bone of 
 him shall not be broken : 
 they shall look on him 
 whom they pierced." 
 
 43. (Similiar.) 
 
 43. (Similar.) 
 
 (Similar.) 
 
 57. When even was ) 
 come- -Joseph of Arima- > 
 thea, ) 
 
 58. went to Pilate and ) 
 begged the body of Jesus, f 
 Pilate commanded it to be I 
 delivered. ) 
 
 59. Joseph [took down] 
 the body ; wrapped it in > 46. (Similar. ) 
 a clean cloth : 
 
 60. and laid it in his" 
 own tomb ; rolled a great 
 stone to the door- -and 
 departed. 
 
 62. Next day the chief' 
 Priests and Pharisees came 
 to Pilate. 
 
 63. Saying, Sir, That 
 deceiver said - -"After 
 three days I will rise 
 again." 
 
 64. Command that the 
 sepulchre be made sure )■( See M. XXVIII. 11 to 15.) 
 till the third day. 
 
 65. Pilate said ; Ye 
 have a watch- -Go,- -make 
 it as sure as ye can. 
 
 66. So they made the 
 sepulchre sure : sealing 
 the stone, and setting 
 [the guard.] j 
 
 50. (Similar. ) 
 
 52. (Similar.) 
 
 53. (Similar. ) 
 
 38. (Similar.) 
 
 (Similar.) 
 
 40. (Similar. ) 
 
 In the course of the preceding chapter (M. XXVII.) portions of Pilate's proceedings have 
 
 apparently been described with more of license than justification. But these verses (62 to 66) 
 
 and the continuation of them (M. XXVIII. 11 to 15) are so pregnant with improbabilities, 
 
 that they can scarcely be accepted as facts. The non-appearance of them in any other 
 
 Gospel contributes to such a conclusion. That the Priests should have so well understood 
 
 the expected reappearance of Christ ; when, according to certain passages in St. John s, St. 
 
 Mark's and St. Luke's Gospels, his disciples themselves did not comprehend it until after 
 
 his resurrection ; that they should have applied to the Governor for a watch when they 
 
 could provide it on their own authority ; that, when informed of the miraculous incidents 
 
 at the tomb, they should have shut their eyes against conviction and bribed their own 
 
 watch to declare a lie ; that they should pretend to intervene between Pilate's displeasure 
 
 and their own guard ; are palpable inconsistencies. 
 
 The last part of the final verse (M. XXVIII. 15)—" And this saying is commonly reported 
 lo 
 
90 
 
 St. MATT. XXVIII. St. MARK, XVI. St. LUKE. XXIV. St. JOHN, XX. 
 
 among the Jews to this day," — shows that the whole passage was not written until years 
 after the crucifixion : so that (if genuine) it may assist to some opinion of the period at 
 which Matthew's Gospel was produced. 
 
 But if the passage be genuine, those texts (Mk. IX. 32— L. IX. 45, P. 49— XVIII 
 34, P. 58— XXIV. 11, P. 92— J. II. 22, P. 17), which declare the non-comprehension, by 
 the disciples, of Jesus' predicted rising on the third day ; as well as the exclusion by 
 the same Evangelists of the verses M. XXVII. 62 to 66, and of verses M. XXVIII. 
 11 to 15 ; and of the promise of Jesus to reappear in Galilee, (M. XXVI. 32) become 
 yet more unintelligible ; unless the object have been to adopt Christ's reappear- 
 ances in Jerusalem, as recorded by St. John, in preference to those by St. Matthew in 
 Galilee. 
 
 (We have now reached the Fifth Interval where St. Matthew and St. John are treating of 
 the same incidents at the same point of time — The Resurrection.) 
 
 That general identity with the main text of St Matthew which from the commencement of his 
 third chapter has hitherto distinguished the chief portions of St. Mark's and St. Luke's Gospels 
 may still be traced (but with variations) as far as the seventh verse of St. Mark and the sixth 
 verse of St. Luke in these their final chapters. But there all resemblance to St. Matthew's text 
 ceases, and what remains in St. Luke's is either original, or assimilated to St. John's. 
 
 1. In the end of the 
 sabbath, as it began to 
 dawn towards the first 
 day of the week, came 
 
 Mary Magdalene and the 
 other Mary to see the 
 
 sepulchre. 
 
 2. Behold, there was a 
 great earthquake ; for the 
 Angel of the Lord de- 
 scended from heaven, 
 came, and rolled back the 
 stone [-] and sat upon it. 
 
 3. His countenance was 
 like lightning and his 
 raiment white as snow. 
 
 4. And for fear of him 
 the keepers did shake and 
 became as dead men. 
 
 5. The Angel- -said unto 
 the women ; Fear not ye 
 I know ye seek Jesus 
 which was crucified. 
 
 6. He is not here, for 
 he is risen as he said : 
 come, see the place where 
 the Lord lay. 
 
 1. When the sabbath 
 was past, Mary Magda- 
 lene and Mary the mother 
 of James and Salome, very 
 early in the morning, the 
 first day of the week, came 
 unto the sepulchre ; at the 
 rising of the sun. 
 
 4. And they saw the 
 stone was rolled away : 
 
 for it was very great. 
 
 1. Upon the first day 
 of the week , [at deep dawn] 
 they (L. XXIII. 55) came 
 unto the sepulchre : bring- 
 ing spices which they had 
 prepared. 
 
 2. And they found the 
 stone was rolled away from 
 the sepulchre. 
 
 1. The first day of the 
 ■week cometh Mary Mag' 
 dalene, early [while] it was 
 yet dark, to the sepulchre. 
 
 and seeth the stone taken 
 away from the sepulchre. 
 
 (See M. XXVIII. 11 to 
 15, and comment, P. 89. J 
 
 5. And entering - into 
 the sepulchre, they saw a 
 
 young man sitting on the 
 right side, clothed in a 
 long white garment. 
 
 and they were affrighted. 
 
 6. He saith unto them 
 Be not affrighted ; Ye seek 
 Jesus of Nazareth which 
 was crucified. 
 
 He is risen he is not here. 
 
 Behold the place where 
 they laid him. 
 
 3. [But on entering in 
 they] found not the body 
 of the Lord Jesus. 
 
 4. And behold- -two men 
 stood by them in shining 
 garments. 
 
 5. And as they were 
 afraid, and bowed- -to 
 earth, ///f //said unto them ; 
 Why seek ye the living 
 among the dead ? 
 
 6. He is not here : but 
 is risen. 
 
91 
 
 St. MATT., XXVIII. 
 
 7. And go quickly, tell 
 his disciples that he is 
 risen from the dead, 
 and behold he goeth before 
 you into Galilee : there 
 shall ye see him. Lo ! I 
 have told you. 
 
 8. And they departed 
 quicklyf rom the sepulchre, 
 with fear and great joy : 
 and did run to bring his 
 disciples word* 
 
 St. MARK, XVI. 
 
 7. But go- -tell his dis- 
 ciples, and Peter, 
 
 that he goeth before you 
 into Galilee ; there shall 
 ye see him as he said unto 
 you. 
 
 St. LUKE, XXIV. 
 
 St. JOHN. XX. 
 
 8. And they went out 
 and fled from the se- 
 pulchre ; for they trembled 
 and were amazed ; neither 
 said they anything to any 
 man : for they were afraid. 
 
 remember how he spake 
 unto yon when he was yet 
 in Galilee ; 
 
 saying, the Son of man 
 must be delivered [up]- - 
 and be crucified, and the 
 third day rise again. And 
 they remembered his 
 words. 
 
 9. And returned from 
 the sepulchre, and told all 
 these things to the eleven, 
 and to all the rest. 
 
 (At these verses (Mk. XVI. 8 ; L. XXIV. 9) St. Mark and St. Luke entirely depart from 
 Matthevis Gospel.) 
 
 9. And behold Jesus met 
 them : saying, All hailj! 
 and they held him by the 
 feet and worshipped him. 
 
 10. Then said Jesus ; Be 
 not afrad ; Go tell my 
 brethren that they go into 
 Galilee: and there shall 
 they see me. 
 
 M. XXVIII. 11 to 15. 
 [While] they were going, 
 some of the watch came 
 into the city, and [told] 
 the chief Priests all the 
 things that were done. 
 They assembled with the 
 elders : took counsel : gave 
 large money to the soldiers, 
 saying ; Say ye, his dis- 
 ciples came by night and 
 stole him- -while we slept. 
 And if this come to the 
 governor's ears, we will 
 persuade him and secure 
 you. So they took the 
 money and did as they 
 were taught- -And this 
 saying is commonly re- 
 ported among the Jews 
 until this day. 
 
 16. Then the eleven dis- 
 ciples went away into Gali- 
 lee into [the] mountain 
 where Jesus had appointed 
 them. 
 
 17. When they saw him 
 they worshipped him : but 
 some doubted. 
 
 18. And Jesus came and 
 spake to them, saying ; All 
 power is given to me in 
 heaven and earth, 
 
 fNot to interrupt the narrative of the resurrection s this passage is commented upon at 
 jhe end of the 27th chapter of St. Matthew, P 89. ) 
 
92 
 
 St. LUKE, XXIV. 
 
 St. JOHN, XX. 
 
 St. MATT., XXVIII. St. MARK, XVI. 
 
 19. Go ye [make dis- 
 ciples] of all nations : bap- 
 tizing them in the name 
 of the Father and of 
 the Son and of the Holy 
 Ghost. 
 
 This verse (M. XXVIII. 19) has the appearance of being apocryphal. The doctrine of 
 
 Father, Son and Holy Ghost is not sustained by any other passage either in St. Matthew's, 
 
 St. Mark's or St. Luke's Gospel, nor the requisition to baptize by any instance of baptism 
 
 in the synoptic Gospels operated either by Jesus or by his disciples. Baptism appears to 
 
 have been adopted from Matthew's text by St. Mark (Mk. XVI. 16) only: but forms portion 
 
 of the rejected twelve verses of Mark's final chapter. One text of St. John's (III. 22. P. 18— 
 
 but appearing in St. John's record of that first visit of Jesus to Jerusalem which took place 
 
 before the incarceration of the Baptist) states that Jesus " came into Judea and baptized" and 
 
 another of his texts declares that " Jesus did not baptize : but his disciples") J. IV. 2, P. 19.) 
 
 But neither the Instructions of Jesus to his twelve disciples, when he sent them, two by 
 
 two to preach ; (M. X. 7) nor to the seventy others, who (according to St. Luke only) 
 
 were dispatched on a like mission, make any mention of baptising (L. X. 1 to 12, P. 33). 
 
 On those occasions in Matthew's Gospel where the " Spirit of God" is mentioned 
 
 (M. III. 16— XII. 28, 32) it is evident that the " Influence of God" is intended. And even 
 
 in the instances where it is found in St. John's Text : viz., the Baptist's account of fhe 
 
 Spirit descending upon Jesus (J. I. 33) ; and the " comforter" in Jesus' parting discourse 
 
 (J. XIV. 26— XV. 26— XVI. 7, P. 74, 75) it expresses an influence. Here it appears to 
 
 denote three persons as the God. 
 
 20. Teaching them to 
 observe all things what- 
 soever I have commanded 
 you. And lo ! I am with 
 you alway ; even unto the 
 end of the world. Amen. 
 
 But we see from this final verse (M. XXVIII. 20) that the second coming of Christ in 
 
 that Generation is never lost sight of in St. Matthew's Text. 
 
 St. MARK, XVI. 
 
 9. When Jesus was risen the first 
 day of the week, he appeared first 
 to Mary Magdalene out of whom he 
 had cast seven devils. 
 
 10. She went and told them that 
 had been with him as they mourned- - 
 
 11. And they believed not. 
 
 (The following verses of Mark 
 are wanting in the two oldest 
 MSS. ; the Vatican and the 
 Sinaistic. )— A Iford. 
 
 12. After that he appeared in an- 
 other form unto two of them as they 
 walked and went into the country. 
 
 St. LUKE, XXIV. 
 
 10. It was Mary Magdalene 
 and Joanna and Mary the mother 
 of James, and other women with 
 them, which told these things to 
 the apostles. 
 
 11. Their words were as idle 
 tales. 
 
 and they believed not. 
 
 12. But Peter arose and ran 
 unto the sepulchre : stooped 
 down : beheld the linen clothes 
 lying : and departed. 
 
 13. Behold, two of them went 
 to Emmaus- - 
 
 St. JOHN, XX. 
 2. Then she runneth to Simon 
 Peter and to the other disciple whom 
 Jesus loved, and saith ; They have 
 taken away the Lord out of the 
 sepulchre, and we know not where 
 they have laid him. 
 
 3. Peter went forth and that other 
 disciple- -to the sepulchre. The other 
 disciple came first : stooping down 
 saw the linen clothes lying 
 
 6. Then cometh Peter- -went into 
 the sepulchre seeth the linen clothes 
 lie : 
 
 7. And the napkin- -wrapped to- 
 gether in a place by itself. 
 
 9. For as yet they knew not the Scrip* 
 ture that he must rise from tJie dead. 
 
 10. The disciples went unto their 
 own home. 
 
93 
 
 St. MARK, XV., XVI. 
 
 13. And they went and told it 
 unto the [rest :] neither believed 
 they them, 
 
 14. Afterwards he appeared unto 
 the Eleven [themselves] as they sat 
 at meat. 
 
 and upbraided them with their un- 
 belief and hardness of heart : because 
 they believed not them which had 
 seen him after he was risen. 
 
 15, And he said unto them ; Go 
 ye into all the world ; and preach 
 the Gospel to [the whole creation.] 
 
 16. He that believeth and is bap- 
 tized shall be saved : 
 but he that believeth not Bhall be 
 [condemned,] 
 
 St. LUKE, XXIV. 
 
 14, 15. As they talked Jesus 
 drew nigh and went with them. 
 
 16. But their eyes were holden 
 that they should not know him. 
 
 17 to 27. (Their conversation). 
 
 28. They drew nigh to the 
 village ; and he made as if he 
 would have gone farther. 
 
 29. They say to him ; Abide 
 with us- -the day is far spent : 
 and he went in to tarry with 
 them. 
 
 30. As he sat at meat with them 
 he took bread, blessed, brake it, 
 and gave to them. 
 
 31. Their eyes were opened ; 
 they knew him : and he vanished 
 out of their sight. 
 
 33. They rose up the same hour, 
 and returned to Jerusalem and 
 found the eleven gathered together, 
 and those that were with them. 
 
 34. Saying, the Lord is risen ; 
 and hath appeared unto Simon (?) 
 
 35. And they told how Jesus was 
 known of them in breaking of bread. 
 
 36. As they spake, Jesus himself 
 stood in the midst,' -said ; Peace 
 be unto you. 
 
 37. But they were terrified, 
 and supposed they had seen a 
 spirit. 
 
 38. He said ; Why - - do 
 thoughts arise in your hearts. 
 
 39. Behold my liands and my 
 feet!- -Handle me- -a spirit hath 
 not flesh and bones as ye see me 
 have. 
 
 40. And he shewed them his 
 hands, and his feet. 
 
 41. While they yet believed 
 not for joy- -he said ; " Have ye 
 here any meat?" 
 
 42. And they gave him a piece 
 of a broiled fish and of a honey- 
 comb. 
 
 43. And he took it and did eat 
 before them. 
 
 45. Then opened he their under- 
 standing- -of the scriptures. 
 
 46. And said- - Thus it behoved 
 Christ to suffer : and to rise from 
 the dead the third day ? 
 
 47. And that repentance and 
 remission of sins should be 
 preached among all nations begin- 
 ning at Jerusalem. 
 
 42. And ye are witnesses of 
 these things. 
 
 49. And behold I send the 
 promise of my Father upon you ; 
 but tarry ye in the city till ye be 
 endued with power from on high. 
 
 St. JOHN", XX. 
 
 11. But Mary stood without at the 
 sepulchre weeping ; stooped down 
 and looked in- - 
 
 12. Seeth two angels in white- - 
 where Jesus had lain. 
 
 13. Who say; WJiy weepest thou ?• - 
 
 14. She turned herself back : saw 
 Jesus : knew not that it was Jesus. 
 
 15. Jesus said : Why weepest thou ? 
 Whom seekest thou ? She supposing 
 him to he the gardener said ; Sir, if 
 thou have borne him hence, tell me 
 where thou hast lain him- - 
 
 16. Jesus said to her, Mary! she 
 turned, and said ; Master ! 
 
 17. Jesus said ; Touchme not : for 
 I am not yet ascended to my Father : 
 but go to my brethren and say ; 
 
 / ascend to my Father and your 
 Father and to my God and your God. 
 
 1 8. Mary Magdalene cam e and told 
 the disciples that she had seen the 
 Lord ; and that he had spoken these 
 things unto her. 
 
 19. The same day at even- -when 
 the disciples were assembled, 
 came Jesus ; and stood in the midst 
 and saith unto them : Peace be unto 
 you- 
 
 20. And- -he shewed them his 
 hands, and his side. 
 then were the disciples glad when 
 they saw the Lord. 
 
 (First Reappearance to the 
 Disciples, ) 
 
 21. Then said Jesus again ; Peace 
 be unto you : [as my Father hath 
 sent you, even so send I you. 
 
 22. And he breathed on them ; 
 
 and saith- 'Receive the Holy Ghost. 
 
94 
 
 St. MAKE, XVI. 
 
 17. These signs shall follow them 
 that believe. In my name they 
 shall cast out devils : they shall 
 speak with new tongues. 
 
 18. 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. 
 
 19. So then after the Lord had 
 spoken unto them, he was received 
 up into heaven and SAT ON the 
 BIGHT HAND OF GOD. 
 
 20. And they went forth and 
 preached everywhere the Lord work- 
 ing with them and confirming the 
 word [by the signs that followed.] 
 
 St. LUKE, XXIV. 
 
 St. JOHN, XX. 
 
 23. Whosesoever' s sins ye remit tliey 
 are remitted : whosesoever^ ye retain, 
 
 50. And he led them out as far 
 as Bethany, and he lifted up his 
 hands and blessed them. 
 
 51. And while he blessed them 
 he was parted from them and 
 carried up into heaven. 
 
 52. And they worshipped him 
 and returned to Jerusalem with 
 great joy. # 
 
 53. And were continually in 
 the Temple praising and blessing 
 God. 
 
 {Contra L. XXIV. 33.) 
 
 (See J. XX. 20.) 
 
 !24. But Thomas one of the twelve 
 was not with them when Jesus came, 
 
 25. The other disciples said to 
 
 him ; We have seen the Lord. But 
 
 ) he said, Except I shall see in his 
 
 > hands the print of the nails- -I will 
 
 ] not believe. 
 
 St. JOHN XX. 
 
 26. After eight days again his disciples were within and Thomas with them. Then came Jesus* 'and stood 
 in the midst, and said, Peace be unto you 
 
 27. Then saith he to Thomas, Reach hither thy finger, and behold my hands ; and reach hither thy hand, 
 and [put] it into my side : and be not faithless but believing. 
 
 28 Thomas answered, My Lord and my God. (2nd Reappearance to the Disciples.) 
 
 29! Jesus said Thomas, because thou hast seen me thou hast believed : blessed are they that have not seen, 
 
 and yet have believed. »,--,.., , . , .,,.,., 1 
 
 30 And many other signs did Jesus in the presence of his disciples, which are not written in this book : 
 31* But these are written, that ye might believe that Jesus is the Son of God ; and that believing ye [may] 
 
 have life [in] his name. 
 
 St. JOHN XX. 
 
 We gather from these chapters (M. XXVIIL— Mk. XVI— L. XXIV.— J. XX.) and from 
 the succeeding chapter of St. John (J. XXI.) that the Reappearances of Christ are as follows. 
 
 St. Matthew relates two. The first to Mary Magdalene along with the Mother of Jesus ; on 
 their way from the Sepulchre, " as it began to dawn ;" when Jesus repeated the Angel's 
 previous message to the disciples to go into Galilee to meet him, (M. XXVIII. 10.) The 
 second, in Galilee, in an appointed mountain. (M. XXVIII. 16.) And this is the only 
 reappearance to the disciples which is in unison with Jesus 1 declaration before his death* 
 (M. XXVI 32— Mk. XIV. 28.) 
 
 St. Mark mentions three Reappearances. The first to Mary Magdalene alone (Mk. XVI. 9) 
 but without the particulars given by St. John. The second in an unknown form to two 
 
95 
 
 St. JOHN, XX. 
 
 persons as they went i/nto the country (Mk. XVI. 12) which appears to have been a 
 brief adoption of the first reappearance described by St. Luke. (L. XXIV. 13 to 31.) 
 And the third " unto the eleven as they sat at meat " (Mk. XVI. 14) which may be the 
 second reappearance described by St. John (J. XX. 19) but which St. Mark concludes 
 with Jesus being carried up into Heaven : where (as St. Mark avers) he sat on the right hand 
 of God! (Mk. XVI. 19.) It is to be observed that all these reappearances described by 
 St. Mark are contained in the twelve last verses of his final chapter which tradition has 
 stated to have been rejected by the Ebionites. 
 
 St. Luke has two reappearances. The fast of them (which appears to have originated with 
 St. Luke) to two persons, not Apostles, who passed tlie day in conversation with an unknown 
 Being, who, after breaking bread with them, vanished. When they knew that it was Jesus. 
 (L. XXIV. 31.) The second (which has similarity of time and place with the second 
 reappearance of St. John) on the same evening, to the Eleven at Jerusalem : when according 
 to St. Luke, Jesus ate fish and honeycomb ; and after explaining to them the scriptures 
 concerning himself, " led them out as far as Bethany, blessed them, and was carried up into 
 heaven." (L. XXIV 50.) 
 
 St. John describes four reappearances. The first to Mary Magdalene, alone, at the 
 sepulchre. There the absence of all notice of the Mother of Jesus strikes us with surprise. 
 (J. XX. 15.) The second, to the disciples, on the same evening, at Jerusalem. (J. XX. 19.) 
 The third, to the disciples, after eight days, at Jerusalem. (J. XX. 26.) And the fourth to seven 
 of the disciples at the sea of Tiberias. (J. XXI. 1.) All these four reappearances are 
 irreconcilable with the Reappearance to the Eleven in a mountain of Galdee as recorded by 
 St. Matthew. If the first of them, the visit by Mary Magdalene, solely, (J. XX. 1) to the 
 sepulchre, be correct, her visit in company with the mother of Jesus (M. XXVIII. 1 — Mk. 
 XVI. 1 — L. XXIV. 1) recorded by all the synoptic Gospels, cannot be so. For how could 
 the Magdalene after having visited the sepulchre, alone, " while it was yet dark," and after 
 having returned to the sepulchre, and there seen Jesus by day light (J. XX. 2, 11, to 16) and 
 received from him the message for his disciples, " that Jesus was ascending to his Father :" 
 how could she return along with the Mother of Jesus t( as it began to dawn " (M. XXVIII. 1), 
 in the expectation of finding the body of Jesus in its sepulchre, and there receive from the 
 Angel (M. XXVIII. 7), and afterwards from Jesus himself (M. XXVIII. 10), the message 
 for his disciples " to go into Galilee and there tliey should see Mm F And a still more 
 inconsistent result would follow if we reverse the order of the two visits. St. John's second 
 and third reappearances are equally subject to the same objections : the second of them 
 being at Jerusalem on the same evening and the third of them also at Jerusalem eight 
 days after ; when, according to St. Matthew's text, the disciples were all gone into Galilee, 
 there saw Jesus, and received his final commands. 
 
 Yet, from such data as these, St. Paul wrote to his Corinthian Proselytes (1 Cor. XV. 5 
 to 8) that Jesus "was seen of above five hundred brethren at once F He might as justifiably, 
 and with more vraisemblance, have asserted that Jesus had reappeared at mid-day in the 
 Temple, and thence had ascended into Heaven in view of all the people of Jerusalem. 
 
 The fourth of St. John's reappearances will be further noticed in its place, after his 
 twenty-first chapter. 
 
96 
 
 ST. JOHN, XXI. 
 
 1. After these things Jesus showed himself again to the disciples at the sea of Tiberias ; and on this wise 
 shewed he himself. 
 
 2. There were together Simon Peter, and Thomas called Didymus, and Nathaniel of Cana in Galilee, and 
 the sons of Zebedee, (James and St. John) and two others of his disciples. 
 
 3. Simon Peter said unto them, I go a fishing. They said unto him, We also go with thee. They went 
 forth, and entered into a ship immediately ; and that night they caught nothing. 
 
 4. But when the morning was now come, Jesus stood on the shore : but the disciples knew not that it 
 was Jesus. 
 
 5. Jesus saith unto them, Children, have ye any [fish] ? They answered him, No. 
 
 6. He said- -Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now 
 they were unable to draw it for the multitude of fishes. 
 
 7. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord ! Peter, hearing it ■ -did cast 
 himself into the sea.- - (Third, Reappearance to disciples.) 
 
 8. The other disciples came [in the boat] dragging the net with fishes. 
 
 9. As soon as they [went on shore], they saw afire of coals, and fish laid thereon and bread. 
 
 10. Jesus said, Bring the fish which ye have now caught. 
 
 11. Simon Peter went afterwards and drew the net to land full of great fishes, an hundred and fifty and 
 three : and for all there was so many, [the net was not rent.] 
 
 12. Jesus saith unto them, Come and dine. [Now] none of the disciples durst ash him, Who art thou ? 
 hnoioing that it was the Lord. 
 
 13. Jesus cometh, and taketh [the] bread, and giveth them, and the fish likewise. 
 
 14. This is now the third time that Jesus [ivas manifested] to his disciples after that he was risen from the dead. 
 
 15. When they had dined, Jesus saith to Peter, Simon, lovest thou me more than these ? He saith, Yea, 
 Lord ; thou knowest that I love thee. He saith unto him, Feed my lambs. 
 
 16. He saith unto him the second time, Simon, &c- - He saith unto him, [keep] my sheep. 
 
 17. He saith unto him the third time, Simon, &c- ■ Jesus saith unto him, Feed my sheep. 
 
 18. Verily, I say unto thee, When thou wast young, thou girdest thyself and walkedst whither thou 
 wouldst : but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee t and 
 carry thee whither thou wouldest not. 
 
 19. This spake Jie 3 signifying by what death he should glorify God. When he had thus spoken, he said, 
 Follow me. 
 
 20. Peter, turning about, seeth the disciple whom Jesus loved, following ; who also leaned on his breast at 
 supper, and said, "Lord, which is he that betrayeth thee ?" 
 
 21. Peter seeing him, saith to Jesus, Lord, and what shall this man do ? 
 
 22. Jesus saith unto him, if I will that he tarry till i come, what is that to thee ? [do thou follow] me. 
 
 23. Then went that saying abroad among the brethren that that disciple [was not to die\ : yet Jesus said not 
 unto him [that he was not to die] ; but, if I xoill that he tarry till I come, what is that to thee ? 
 
 24. This is the disciple which testifieth of these things, and we hnoxo his testimony is true. 
 
 ■25. There are also many things which Jesus did, the which if they should be written every one, I suppose that 
 the world itself could not contain the boohs that should be written. 
 
 This chapter, (J. XXL) the contents of which are unnoticed by St. Mark or St. Luke, has 
 the appearance of a Postscript to St. John's Gospel. But no portion of his text more 
 contributes to disclose the object of his Gospel than this final chapter. In no part of it has 
 he taken greater liberty with the miraculous. There are no less than four representations of 
 the preternatural, (v. 4, 6, 9, 12.) 
 
 Although the seven disciples who are asserted to have been present at the sea of Tiberias 
 had previously twice met, and known, Jesus, on his reappearances to them in Jerusalem ; 
 (J. XX. 19, 26) yet St. John calls in aid a miracle to effect, on this final occasion, their 
 recognition of him. That miracle is evidently a Eeadaptation of the one operated at the call 
 of Peter, in the presence of St. John ; (L. V. 4 to 11 P. 15), but which John omitted in .its 
 original place, in order to make precedence for his own miracle at Cana. (J. II. 5 to 7, P. 16.) 
 
 The Sea of Tiberias is the locality chosen. It assimilates to, without admitting, Matthew's 
 Reappearance of Jesus in a mountain of Galilee, so contradictory to those of St. John at 
 Jerusalem. 
 
 The prediction of Peter's martyrdom (which, as tradition has informed us, occurred A.D. 66, 
 
97 
 
 ST. JOHN XXI. 
 
 or about thirty years before the accepted date of St. John's Gospel) is evidently a prophecy 
 after the event. The words, " when thou exist young," (V. 18) betray the author and the 
 lateness of the Prediction. 
 
 But the boldest of these pretensions seems to be in recording a third Reappearance of 
 Christ to his disciples, for no other discoverable object than to introduce that conversation 
 between Jesus and St. Peter (15 to 22) which terminates in supplying /St. John ivith a teH 
 in his own Gospel, available for him to refute the then prevailing expectation oj Ghrisfs second 
 coming and of an end to the world in that Generation. For St. John had so completely 
 excluded from his Gospel every one of the prophecies contained in the twenty-fourth and 
 twenty-fifth chapter* of St. Matthew, and all trace of Matthew's notable text, "There be Some 
 
 STANDING HERE "WHICH SHALL NOT TASTE DEATH TILL THEY SHALL SEE THE SON OF MAN 
 
 coming in His kingdom f (M. XVI. 28) that he had left no apparent ground, in his own 
 Gospel, for the opinion which he desired to contradict. 
 
 To supply that deficiency, he introduced the not very momentous conversation detailed 
 in this chapter, terminating (V. 22) with " If I will that he tarky till I come, what is 
 that to thee ?" And the rectification of this text afforded him the means of combating that 
 general expectation which he was endeavouring to obliterate ; the real source of which was 
 in St. Matthew's Gospel. 
 
 The hyperbolic style of the final verse of St. John's Gospel is a pregnant indication of bis 
 character. But it will scarcely contribute to obtain for his text that credence to which he 
 aspired (XX. 31) from a race which is thirsting for some trustworthy assurance respecting 
 its destiny beyond the grave. 
 
INDEX. 
 
 PAGE 
 
 Dates of the early Fathers .. ... ... ... .., ... 2 
 
 Gospel Traditions and Comments ... ... ... ... ... 1 to 8 
 
 Authenticity of 1st and 2nd Chapters of Matthew and of 1st and 2nd Chapters of Luke... 9 to 12 
 
 Two Exordiums ,.. ... ... ... ... ... ... ... 11 
 
 Genealogies contradictory, 9 — comment ... ... ... ... ... ... 52 
 
 Five corresponding Intervals in Matthew and John's Gospels, let Interval, P. 13 — 2nd, P. 15— 
 
 3rd, P. 40-4th, P. 60— 5th, P. 90 
 
 Jesus at John's Baptism ... ... ... ... ... ... ... 13 
 
 Temptation ... ... ... ... ... ... ... 14 
 
 Peter's and John's Call ... ... ... ... ... - . ... 15 
 
 First miracle (unclean spirit) Mk. ... ... ... ... ... ... 14 
 
 Second miracle (Draught of fishes) L. ... ... ... ... ... ... 1 5 
 
 Cana miracle, J. ... ... ... ... ... ... ... ... 16 
 
 St. Matthew's Itinerary of Jesus ... ... ... ... ... ... 51 
 
 St. John's five visits to Jerusalem ... ... ... ... 16, 19, 52, 56, 59 
 
 Comments on them .. ... ... ... 16, 17, IS, 24, 40, 44, 47, 51, 52, 54, 55, 57, 63 
 
 When John Baptist was cast into prison Jesus began to preach ... ... ... ... 14 
 
 The Baptist's imprisonment supplies a date ... ... .... ... 14,18,40 
 
 "John not yet cast into prison " ... . . ... ... ... ... 18 
 
 Baptist's death ... ... ... ... ... ... ... 49 
 
 " Repentance and remission of sins — Kingdom of Heaven at hand" ... 12, 14, 32 
 
 Sabbath ... ... ... ... ... ... 20, 35 
 
 Son not sent to judge the world ... ... ... . . ... 17 
 
 Hath committed all judgment to the Son ... ... ... ... . . .20 
 
 Raising of Man at Nain ... ... ... ... ... ... ... 27 
 
 Raising of Ruler's daughter ... ... ... ... ... 29, 30 
 
 Comment thereon ... ... ,... ,.. ... ... ... 30, 87 
 
 Raising of Lazarus ... ... ... ... ... ... . . ... 56 
 
 Jesus claims to forgive sins ... ... ... ... ... ... 29 
 
 I came not to call the righteous but sinners to repentance ... ... ... ... 29 
 
 " Their Angels do always behold the face of my Father in heaven" ... ... ... 50 
 
 "There is joy in heaven over one sinner that repenteth more than &c." ... ... 50 
 
 Sin not innate from Adam — comment ... ... ... ... ... ... 29 
 
 Power to cast out devils ... ... ... ... ... ... 31, 35, 36, 86 
 
 Apostles ... ... ... ... ... ... ... 31, 32 
 
 "Him will I confess before my Father" ... ... ... ... ... ... 32 
 
 " I came to send a sword " ... ... ... ... ... ... ... 32 
 
 On miracles ... ... ... ... ... ... ... 14, 42, 85 to 88 
 
 4 ' Art thou he that should come ? " ... ... ... ... ... 33, 34 
 
 "Art thou Elijah?— I am not" ... ... ... ... ... 12 
 
 " I beheld Satan fall from heaven " ... ... ... ... ... ... 33 
 
 "If ye will receive it, this is Elijah"— "Elijah is come already" ... ... 34, 35, 48, 49 
 
 Hell announced ... ... ... ... ... ... 32, 33, 37, 50, 68 
 
 Blasphemy against the Holy Ghost ... ... ... ... ... ... 36 
 
 How Jesus sustained in his ministry .... ... ... ... ... 36,37 
 
 Miracle of the five Loaves ... ... ... ... ... ... ... 41 
 
 Three Passovers accounted for ... ... ... ... ... 17, 40, 57 
 
 " I that speak to thee am He " ... ... ... ... ... ... 19 
 
 "Thou art the Holy One of God" ... ... ... ... ... ... 43 
 
 "Thou art the Christ" ... ... ... ... ... ... ... 46 
 
 " Jesus began to go to Jerusalem " ... ... ... ... ... ... 47 
 
 Jesus starts for final visit to Jerusalem from beyond Jordan (Matt.) from Ephraim (John) — 
 
 and comments ... ... .. ... ... 54, 55, 57, 47, 59 
 
 St. John's declarations of faith ... ... ... ... ... ... 11, 13 
 
 St. Matthew's summary of the Office of Christ ... ... ... ... ... 47 
 
 "Get thee behind me, Satan" ... ... ... ... ... ... ,.. 47 
 
INDEX. 
 
 " A Ransom for many" 
 
 " The third day I will rise again" 
 
 Disciples understood not the promised risiDg of Christ 
 
 The Agony ... ... ... ... ... ...70— (q 
 
 The Transfiguration 
 
 "What shall I do to have eternal life ? Keep the commandments ... 
 
 The Apostles' reward 
 
 Entry to Jerusalem ... ... ... ... ... 
 
 Lodges in Bethany ... 
 
 Fig tree blasted 
 
 Prediction of destruction of the Temple : of the end of the world : and of Christ's 
 
 to Judgment in that Generation 
 Bethany Supper 
 Box of Ointment 
 Last supper 
 
 "After I am risen I will go before you into Galilee " . . 
 Caption of Jesus by Judas 
 Peter's denial 
 Trial of Jesus 
 Crucifixion 
 Eloi! Eloi! 
 Synopsis of Miracles 
 Comments on same ... 
 Resurrection 
 
 " Some standing here shall not taste death till they see the Son of Man coming, &c. 
 "If I will that he tarry till I come ;" and comments 
 
 PAGE 
 
 ... 59 
 
 ... 5S 
 
 47, 48, 49, 58 
 
 uere thereon) 61, 62 
 
 ... 48 
 
 ... , 54, 65 
 
 ... 55 
 
 ... GO 
 
 63,69 
 
 ... 64 
 
 second comiDg 
 
 37, 47, 66 to 68, 78 
 
 69 to 71 
 
 ... 70 
 
 71 to 73 
 
 ... 73 
 
 77, 7S 
 
 79 
 
 80,81 
 
 ... 82 
 
 ... 83 
 
 ... 85 
 
 30, 85 to 88 
 
 90 to 97 
 
 ... 47 
 
 96, 97 
 
 VARIANCES IN THE GOSPELS OF MATTHEW AND JOHN. 
 
 DOCTRINES. 
 Matthew. 
 
 FACTS. 
 
 PAGE 
 
 13 
 
 Jesus at John's baptism 
 The Temptation and the 
 
 Cana Marriage 
 The Call of Peter ... 
 Jesus clears the Temple 
 Matthew's Itinerary ) 
 
 and John's four first > 51, 54, 57 
 
 visits to Jerusalem ) 
 Matthew's departure from ) 
 
 beyond Jordan : John's 
 
 from Ephraim 
 
 Caption of Jesus 
 
 " Went to Mount of Olives," 
 
 " Came to Gethsemane" 
 
 (Molt.) 
 Went over Brook Cedron to 
 
 a Garden (John) 
 All the appearances 
 
 after the Resurrec- \ 92 to 97 
 
 tion 
 
 14, 16 
 
 ... 15 
 
 16, 63 
 
 57 
 
 76 
 
 PAGE 
 
 Repentance and Remis- ) , , g 
 
 sion of sins 
 
 i 
 
 John. 
 
 page 
 The Word was in the begin- \ 
 ning — was God — By him f ,, 
 all things were made — -Was t 
 made flesh ... * ) 
 
 The kingdom of heaven ) , , 01 o0 He came down from Heaven 17 
 
 fThe only begotten) 9 17 *,. 
 J Son of God ...( z > 17 » &b 
 
 at hand 
 .11 things ; 
 of my Father 
 
 All things are delivered to me | 
 
 J 34 
 
 "Son of Man" J. ... 17, 53 
 
 M. 29, 32, 35, 36, 
 
 37, 47, 48, 55, 
 
 58, 59, 67, 69, 
 
 78 
 
 Prayer to the Father ... 23 
 
 The Sermon ... 21 to 26 
 
 Jesus declares the Baptist ) OA , Q 
 
 to be Elijah \ 6 *> 48 
 
 i The righteous shall shine forth ) 
 in the kingdom of their v37 
 
 Father ) 
 
 Eternal Hell for the ) «- KA r ~ no 
 
 wicked | 37, 50, 66, 68 
 
 End of the world in that j Qf? cr 
 
 generation \ 6i > bb 
 
 Second coming of Christ ) 
 in that generation to V 47, 67, 68 
 Judgment ) 
 
 i 
 
 43 
 
 He from God hath ( 
 
 seen the Father 
 "Son of God" ... ) 
 "Only begotten Son \ 2, 17, 56 
 
 of God" 
 
 Eucharist 
 
 73 
 
 Art thou Elijah ? I am not 
 
 A resurrection to Judgment 20 
 
 ' ' All in the grave shall come \ 
 
 forth t 
 
 \ Hath committed all judg- | 
 ( ment to the Son ... ' 
 
 20 
 20 
 
 " Son not sent to judge the ) -, » 
 world" J 17 
 
Just Published 
 
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 AND OF OTHER HONEST INQUIRERS), 
 
 THE PARALLEL GOSPELS, 
 
 Showing in Four Collateral Columns every concurrent, conflicting, 
 and additional passage in each Evangelist. 
 
 QUARTO, IN CLOTH, 7/6. 
 
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