granted, that Eli was the father of Mary, and maternal grand father of Christ, and that he is considered by St. Luke as the real father of Christ, while Joseph is only the putative father; and thus, Dr. B. thinks, his own exposition is not only confirmed, but Luke is represented to be consistent with himself through the whole of his account for in the same way as Neri is said to be the father of Salathiel, though it is evident he was no more than his maternal grandfather, so Eli would appear to be the maternal grandfather of Christ, although he is called his father. On the contrary, if the hypothesis of Africanus be adopted, the genealogy by St. Luke is self-contradictory. Dr. B. next takes into consideration, the family of Anna, the mother of Mary. It is generally agreed, that the father of Anna was named Matthan: who this person was, is not easy to be known. Some suppose him to have been a priest; and as it was lawful for the daughters of the priests to marry into any tribe, (Lev. xxii. 12.) we may perceive how Mary could be the cousin (uyyɛns) of Elizabeth, (who was really of the tribe of Levi) though her father Joachim or Eli, was a descendant of the tribe of Judah.

genealogy of our Lord.

By this hypothesis it would appear, that there were two persons of the name of Cleopas, one the brother of Joachim, the other the brother of Joseph; one the legal father, the other the husband of Mary. Hence James and the others are properly termed the brethren of our Lord, being connected with him by a twofold tie of consanguinity-on their mother's side, and on the side of their putative father. Second

From considering the family of Anna, the Virgin's mother, Dr. B. proceeds to the family of Joachim; but in this examination, he finds very few documents to guide his inquiries. Ancient writers, in order to prove that Mary sprang from David, invented two names, Panther and Barpanther, as the grandfather and father of Joachim. Concerning this fabu-ly, By this hypothesis, the difficulty of regarding these four ious Panther, there are two hypotheses: one is, that Panther brothers as the sons of Joseph, is quite removed: if this inwas the surname of Jacób, the father of Joseph; and this was deed were true, they would not be the sons of Mary Tou Kh2the opinion of Epiphanius. Others have maintained that he, for Joseph would then have been the husband of the two was of the family of Nathan, and brother of Melchi: this sisters, contrary to the law, Lev. xviii. 18. Cleopas or Alhypothesis is delivered by Damascenus, who appears to have pheus, according to Grotius and Lucas Brugensis, is the same found it in Epiphanius. Leaving all these precarious and with Kawa, (Jolin xix. 25.) who was alive when Christ was forged authorities, Dr. B. thinks that the family of Joachim crucified. Hence it is improbable that James, Joses, Simon is more likely to be ascertained, by inquiring among the and Judas, could have been born of his wife, by any marbrethren of our Lord, mentioned Matt. xiii. 55. and Mark vi.riage of her with Joseph. We have already seen from Hege3.-James, Joses, Simon, and Judas. Concerning these, there sippus, that the grandchildren of this very Jude, who was have been two opinions: 1. That they were the sons of Jo-called our Lord's brother, were alive in the time of Domitian: seph by a former wife, which Origen, Epiphanius, and Theo-he expressly says, that "Simon, the son of Cleopas, who phylact seem to have believed, and Jerom has opposed with considerable asperity. (See his books De viris illustribus et adversus Helvidium.) Jerom's hypothesis, on the contrary, is that James, Joses, Simon, and Judas, were cousins of our Lord, being the sons of Mary, the wife of Alpheus and sister to the Virgin, who is called Magia n Tou Khwaα, John xix. 25. Dr. B. asserts, after Baronius and others, that James the Just, the first bishop of the church at Jerusalem, was the same who is called the brother of our Lord, and the son of Alpheus. Concerning Cleopas or Klopas, there are various opinions, both among ancient and modern writers. Hegesippus, as Dr. Barrett having thus finished his laborious investigation quoted by Eusebius, (Hist. Eccl. 1. iii. c. 2.) calls him the of this difficult subject, concludes his work by observing, that brother of Joseph. Epiphanius, on the contrary, calls him his prime object was to prove, by the agreement of the Evanthe brother of Joachim: Chrysostom is of the same opinion.gelists, that Christ descended from David by the line of SoloOthers make Cleopas and Alpheus the same person: and mon; that on this subject he has not assumed, that the exGrotius, following the Arabic version, understands by Toplanation given of one or other of these genealogies is the

||

was uncle to our Lord, was crucified in the 120th year of his
age, under the reign of Trajan, when Atticus, of the con-
sular order, was president of Syria." See Euseb. Hist. Eccl.
1. iii. c. 32. Simon must therefore have been born before
Christ, for Trajan, in whose reign he suffered, died A. D.
117. If therefore Joseph had ever married Mary
it must have been before he espoused the mother of our
Lord and then, as both these sisters were alive at the cru-
cifixion, (John xix. 25.) he must have been illicitly the hus
band of both at the same time.

του Κλάπα,

true one, and that the other should be corrected according to
it; but that, in the first place, he has considered the number
of the generations, and then, by assistance derived from the
books of the Old Testament, the rules of sound and tem-
perate criticism, and the collation of MSS. has constructed
a genealogical table of the family of David; (see the preceding
leaf;) and having compared with this table the genealogies ex-
tant in the Evangelists, he finds that they agree with it, in
the main, and consequently that they agree with each other.
It cannot be objected against his argument, that he takes for
granted what he should have proved, viz. that one or other
of the genealogies is true; this he has not asserted, but he in-
fers that both are authentic, from their agreement with that
which he has constructed from the best existing authorities:
and although he considers the hypothesis of the moderns,
which states that Luke sets down the genealogy of Mary, to
be the most probable, yet he has not assumed it as true;
neither do his conclusions against the hypothesis of Africanus, ||
in the second and third sections, rest on any such assump-
tion, but solely on the authority of the Old Testament and
a collation of MSS. unconnected with any hypothesis what-

Ever.

genealogy of our Lord.

St. Luke, who have each of them given us a genealogy of our Lord, has greatly embarrassed the curious, and did so early; (see Aug. Retract. 1. ii. c. 7.) but as in other cases, what was at first thought an objection against the sacred writer, has turned out in his favour; so doubly will this, when it shall be thoroughly cleared up. Time may perhaps do it: all I would attempt to shew here is, that there has been lately discovered an inscription at Palmyra, which has just the same difficulty. He that clears up the Syrian difficulty, will, I presume, clear up the Sacred. To which I would add, that it is to be remembered, that Palmyra was in the neighbourhood of Judea, and the inscriptions that are found there, are about the apostolic age. As to the inscription I refer to, Mr. Wood, the ingenious editor of those ruins, who has observed, that it was more difficult to understand than translate it. This, says he, will appear by rendering it literally, which is easiest done into Latin, thus: Senatus populusque Alialamenem, Pani filium, Mocimi nepotem, Æranis pronepotem, Mathæ abnepotem, et Eranem patrem ejus, viros pios et patriæ amicos, et omni modo placentes patriæ patriisque diis, honoris gratia. Anno 450, Mense Aprili. Our difficulty is, continues he, that ranes is called the father of Alialamenes, who is himself called the son of Panus, just in the same manner as St. Matthew tells us that Jacob begat Joseph; and St. Luke calls Joseph, the son of Heli. There is something without doubt in these affairs peculiar to the East, which, however unknown to us, was common to the Jews and the people of Palmyra; and will, when pro

All subjects of this kind, both in sacred and prophane history, are entangled with difficulties peculiar to themselves, partly through the remoteness of the times to which they refer, and partly through the peculiar manners that prevailed in different nations, of reckoning and recording their genealogical successions. I may venture to affirm that similar diffi-perly explained, be a proof of the authenticity of these genoculties, and even greater, are to be found in profane histories of the first importance; the general accuracy and universal authenticity of which, no man who regards his credit will ever call into question.

Dr. B. has certainly proved his main points without recurring to the discreditable shifts, which some will adopt, who cut the knots they cannot untie; and because they find it impracticable to reconcile certain seeming difficulties in the sacred history, first affect to doubt the authenticity of those histories, and afterwards put forth their criminal hands, and lop off whole branches from the tree of life:--a text is too small a portion; difficulties (to them) still remain, another text must follow, and another still, till at last whole chapters are tossed away into the limbo of vanity. Then, to be sure, all is fair and clear; for by this species of criticism any thing may be proved or denied: but God never appointed such a method to discover truth, and sound criticism should hold it disgraceful to resort to it.

I have said that the peculiar manner used by some of the Eastern nations in recording their genealogies, is one cause of their present obscurity: on this subject, the late ingenious Mr. Harmer refers to a case in point, which I shall give in his own words:

alogies, instead of an objection." HARMER's Observations.

To several of my readers it will probably appear, that Dr. B. has carried his critical conjectures too far, particularly in respect of several names which occur in these genealogies. Those only will make this objection, who, from a want of acquaintance with ancient MSS. suppose that those names, as they occur in our present copies, are to be considered as invariably genuine and original. But the specimen I have already given, in the preceding sheet, of the different reading of the same name in ancient MSS. will serve to remove this misapprehension. From a very particular acquaintance with this subject, I think I have sufficient ground to state, that, through the ignorance and carelessness of transcribers, innunerable mistakes have been made in ancient names. These also have suffered very greatly in their transfusion from one language to another, till at last the original name is almost totally lost. Examples might be multiplied without end; a* very few will suffice: the yo Yehoshua (according to the Masoretic punctuation) of the Hebrew Bible, is changed into Joshua and Jesus; my Yeshâyahoo into Isaiah and Esaias;

Eliyahoo into Elijah and Elias: the Persian Daráb- into Darius; Ardsheer into Ahasuerus; Artachshasta into Arta xerxes, and even Darius; and pn Yahchanan into Iwang, Johannes, and John! Besides, neither the Greeks nor Romans could pronounce either the Hebrew or Persian names; and when engaged in the task of transcribing, they did it according

CHAPTER IV.

Christ's temptation, 1-13. Teaches in the synagogues of Galilee, 14, 15. He preaches in a synagogue at Nazareth, 16-28. They attempt to kill him, 29, 30. He preaches in Capernaum, 31, 32. and cass out a dæmon, 33-37. Heals Peter's mother-in-law, and various others, 38-41. He goes to the desart, and preaches afterwards in the synagogues of Galilee, 42-44.

ND Jesus being full of the 4 And Jesus answered him, saying, A.M.401.
Jor-

A Holy Ghost returned from Jon It is written, That man shall not live A. Die

days and forty nights in which he is said to have been tempted Verse 1. Was led by the Spirit] Or, And was carried about, by the Devil, he is carried about, continually sustained and nytto. Matthew says, amyon, he was brought up. Mark says,supported by the Holy Ghost. Let those who are tempted the Spirit driveth him, xanh-putteth him forth. But each by Satan, look for, and in virtue of the power and interof the Evangelists attribute this to the Holy Ghost, not to cession of Christ, claim the same support; and it matters Satan. little how many days they may be assaulted by the Devil,

It may be useful to remark here, that during the forty while they are carried about by the Spirit of God.

Verse 7. If thou-wilt worship me] This temptation is the lust in order, as related by Matthew; and it is not reasonable to suppose that any other succeeded to it. Luke has here told the particulars, but not in the order in which they took place. See every circumstance of this temptation considered and explained in the notes on Matt. iv. 1-11.

Verse 16. To Nazareth, where he had been brought up] It is likely that our Lord lived principally in this city, till the 30th year of his age; but after he entered on his public ministry, his usual place of residence was at the house of Peter, in Capernaum.

As his custom was] Our Lord regularly attended the public Verse 14. Returned in the power of the Spirit] En Tn duvaus worship,of God in the synagogues; for there the Scriptures TOU paros, in the mighty power of the Spirit. Having now were read-other parts of the worship were very corrupt; but conquered the grand adversary, he comes in the miracle- it was the best at that time to be found in the land. To working energy of the Spirit to shew forth his power, god-worship God publicly, is the duty of every man; and no man head, and love to the people, that they might believe and be saved. He who, through the grace of God, resists and overcomes temptation, is always bettered by it. This is one of the wonders of God's grace, that those very things which are designed for our utter ruin, he makes the instruments of our greatest good. Thus Satan is ever duped by his own proceedings, and caught in his own craft.

Verse 15. And he taught in their synagogues] We do not find, that even the persecuting Jews ever hindered Christ or his disciples from preaching in their synagogues. Is it the same in every place where even the Christian religion is established by law? Would Jesus, or his Apostles, or their most scriptural representatives, be permitted to preach in one out of a thousand churches, in certain countries, unless they were strictly conformed to their external ecclesiastical customs? Nor even then, unless their doctrine were according to the taste of the managers and of the times.

Glorified of all.] All felt the power of his preaching, and acknowledged the divinity of his mission. The scandal of the cross had not yet taken place.

can be guiltless who neglects it. If a person cannot get such public worship as he likes, let him frequent such as he can get. Better to attend the most indifferent, than to stay at home, especially on the Lord's day. The place and the time are set apart for the worship of the true God: if others do not conduct themselves well in it, that is not your fault, and need not be any hindrance to you. You come to worship GOD-don't forget your errand-and God will supply the lack in the service by the teachings of his Spirit., Hear the saying of old Mr. Herbert:

"The worst speak something good: should all want sense, God takes the text, and preacheth p-a-t-i-e-n-c-e.” A man may always profit where the word of God is read.

Stood up for to read.] The Jews, in general, sat while they taught or commented on the Sacred Writings, or the tra ditions of the elders; but when they read either the Law or the Prophets, they invariably stood up: it was not lawful for them even to lean against any thing while employed in reading.

Christ explains a prophecy of Isaiah

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17 And there was delivered unto 20 And he closed the book, and
he gave it again to the minister, and
sat down. And the eyes of all them
that were in the synagogue were fastened on
him.

An. Olymp. him the book of the prophet Esaias.
And when he had opened the book,
he found the place where it was written,

a

18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel

b

21 And he began to say unto them, This day to the poor; he hath sent me to heal the broken-is this scripture fulfilled in your cars. hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's

19 To preach the acceptable year of the son? Lord.

23 And he said unto them, Ye will surely say

a Isai. 61. 1.

b Ps. 45. 2. Matt. 13. 54. Mark 6. 2. ch. 2. 47. — John 6. 42.

Verse 17. And when he had opened the book] Avaπruža, || liberty, from darkness to light, and from the lowest degrees when he had unrolled it. The Sacred Writings used to this day, in all the Jewish synagogues, are written on skins of basil, parchment or vellum, pasted end to end, and rolled on two rollers, beginning at each end; so that in reading from right to left, they roll off with the left while they roll on with the right. Probably the place in the prophet Isaiah, here referred to, was the lesson for that day; and Jesus unrolled the manuscript till he came to the place: then, after having read, he rolled it up again, and returned it to the officer, ver. 20. the ruler of the synagogue, or his servant, whose business it was to take care of it. The place that he opened was probably the Section for the day. See the Table at the end of Deuteronomy, and the note at the end of that table.

of misery to supreme eternal happiness. See Quesnel. To those who feel their spiritual poverty; whose hearts are broken through a sense of their sins; who see themselves tied and bound with the chains of any evil habits; who sit in the darkness of guilt and misery, without a friendly hand to lead them in the way in which they should go-to these, the gospel of the grace of Christ is a pleasing sound, because a present and full salvation is proclaimed by it; and the present is shewn to be the acceptable year of the Lord; the year, the time, in which he saves to the uttermost all who come unto him in the name of his son Jesus. Reader! what dost thou feel? Sin-wretchedness-misery of every description? Then come to Jesus-He will save THEE-he came into the world for this very purpose. Cast thy soul upon him, and thou shalt not perish, but have everlasting life.

Verse 20. Were fastened on him.] Were attentively fixed on him. The proper import of atenÇortes autou.

Verse 22. At the gracious words] To the words of grace, επί τοις λόγοις της χάριτος, or the doctrines of grace, which he then preached. It is very strange, that none of the Evangelists give us any account of this sermon! There was cer

Verse 18. The Spirit of the Lord] This is found in Isaiah Ixi. 1. but our Lord immediately adds to it ver. 7 of chap. xlii. The proclaiming of liberty to the captives, and the acceptable year (or year of acceptance) of the Lord, is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet, see Lev. xxv. 9, &c. and the notes there. This was a year of general release of debts and obligations; of bond-men and women; of lands and possessions, which had been sold from the families and tribes to which they be-tainly more of it than is related in the 21st verse-To-day is longed. Our Saviour, by applying this text to himself, a text so manifestly relating to the institution above-mentioned, plainly declares the typical design of that institution. LOWTH.

He hath anointed me] I have been designed and set apart for this very purpose: my sole business among men is, to prociaim glad tidings to the poor, &c. All the functions of this new prophet are exercised on the hearts of inen; and the grace by which he works in the heart is a grace of healing, deliverance, and illumination; which, by an admirable virtue, causes them to pass from sickness to health, from slavery to

this scripture fulfilled in your ears; which seems to have been no more than the first sentence he spoke on the occasion. Had it been necessary for our salvation, it would have been recorded. It was a demonstration to those Jews, that Jesus, who preached to them, was the person of whom the prophet there spoke it was not designed for general edification. Let us make a good use of what we have got, and we shall not regret that this sermon is lost. The car is never satisfied with hearing: we wish for another and another revelation, while sadly unacquainted with the nature and design of that which God's mercy has already given us.