from them, and then shall they fast in those days.

And he spoke also a similitude to them: No man putteth a piece from a new garment upon an old; if otherwise, then both the new cloth maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old bottles:* else the new wine will burst the bottles and be spilled, and the bottles are lost. But new wine must be put into new bottles; and both are preserved. No man also having drunk old wine presently desireth new: for he saith, The old is better.

WORDS, &C. TO BE EXPLAINED IN LESSON VIII.

Paralytic,
Blasphemies,

Bridegroom,

QUESTIONS ON LESSON VIII.

Similitude.

WHEN Jesus was teaching, whom did certain persons en

deavour to bring before him?

What contrivance did they fall upon for that purpose?
What did Jesus say to him?

What did the Scribes and Pharisees say?

Who were the Scribes?

Who were the Pharisees?

What then did Jesus say?

What followed?

What did all the people do and say?
Whom did Jesus see when he went out?
Who were the publicans?

* New wine, old bottles.-The bottles were made of skin, and the wine was bottled in a state of fermentation, like porter or ale in these islands. The consequence of putting new fermenting wine into bottles that had already lost their strength and elasticity, would be the bursting of the bottles, and the loss of the wine.

The object of these similies or comparisons is to show, that, in ordinary affairs, men do not unite things that are unsuitable for one another, so the Pharisees should not have expected the disciples to fast while Jesus was with them.

What did Jesus say to Levi?

What did Levi do when Jesus said this?

What did he afterwards do?

What fault did the Scribes and Pharisees find with Jesus?

How did Jesus justify himself?

What question did they put to Jesus?

What answers did Jesus give?
What similitudes did he use?

LESSON IX.

Jesus reproves the blindness of the Pharisees respecting the Sabbath-he chooses twelve to be his Apostles-cures many of diseases-and preaches to the people.

FROM LUKE, VI.

AND it came to pass on the second sabbath after the first [day of unleavened bread], that as he went through the corn fields, his disciples plucked the ears of corn, and did eat, rubbing them in their hands. And some of the Pharisees said unto them, Why do ye that which it is not lawful to do on the sabbath days? And Jesus answering them, said, Have ye not read so much as this, what David did, when himself was hungry, and they which were with him; how he went into the house of God, and did take and eat the loaves of the presence,* and gave also to them that were with him; which it is not lawful to eat but for the priests alone? And he said

*Loaves of the presence.-Called in the Authorized Version Shew-bread, and in the Rheims Loaves of the proposition. They were twelve loaves which were placed on the table in the Sanctuary of the Tabernacle, (afterwards.of the Temple,) and were renewed every Sabbath. None were permitted to eat them but the priests. They derived their names from their being presented before God in his holy place. See Lev. xxiv. 5—9.

unto them, That the Son of man is Lord even of the Sabbath.

And it came to pass also on another Sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. And the Scribes and Pharisees watched him, whether he would heal on the Sabbath-day; that they might find an accusation against him. But he knew their thoughts: and said to the man who had the withered hand, Arise, and stand forth in the midst. And he arose, and stood forth. Then Jesus said to them: I would ask you what is lawful on the Sabbath days? to do good or to do evil? to save life or to destroy? And looking round about on them all, he said to the man, Stretch forth thy hand. And he

stretched it forth; and his hand was restored as the other. And they were filled with madness, and they talked one with another, what they might do with Jesus.

And it came to pass in those days, that he went out into the mountain* to pray, and he passed the whole night in a house of prayer.+ And when it was day, he called to him his disciples: and he chose twelve of them, (whom also he named Apostles :) Simon, whom he surnamed Peter, and Andrew his brother, James and

* It was a particular mountain which he frequented, and on a part of which he used to teach the multitudes.

+ House of prayer.-Auth. Trans. In prayer to God. But the construction of the words scarcely admits of this translation. The Rheims Version renders them, In the prayer of God.' This, though more literal, is not very clear. It is generally agreed upon by critics that the Lord spent the night in an oratory or chapel dedicated to the worship of God, similar to that at which Paul met with Lydia, as mentioned Acts. xvi. 13. Doubtless, however, our Lord was engaged in prayer while spending the night in this house of prayer.

Peter. From a Greek word signifying a rock; called also Cephas, having the same import in Hebrew.

And

John,* Philip, and Bartholomew, Matthew + and Thomas, James§ the son of Alpheus, and Simon, who is called Zelotes. And Jude ¶ the brother of James, and Judas Iscariot, who was the traitor. And coming down with them he stood in a plain, and the company of his disciples, and a very great multitude of people from all Judea and Jerusalem, and the sea-coast of Tyre and Sidon, who were come to hear him, and to be healed of their diseases; and they that were troubled with unclean spirits; and were cured. And all the multitude sought to touch him; for power went out from him, and healed all. he, lifting up his eyes on his disciples, said, Blessed are ye poor; for yours is the kingdom of God. Blessed are ye that hunger now; for you shall be filled. Blessed are ye that weep now; for ye shall laugh. Blessed are ye when men shall hate you, and when they shall exclude you from their society, and shall reproach you, and cast out your name as evil for the Son of man's sake. Rejoice ye in that day and triumph, for behold your reward in heaven is great, for according to these things did their fathers treat the prophets. But woe unto you that are rich, for ye have reWoe unto you that are

Woe

ceived your consolation. filled, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep. unto you when men shall speak well of you, for so did their fathers treat the false prophets.

* John. The Evangelist.

+ Matthew. He had been a publican, or tax-gatherer to

the Romans.

Thomas.-Called also Didymus, which signifies a twin. $ James.-Called the Lord's brother, supposed to be his

cousin.

il Simon.-Called also the Canaanite.

Jude.-Another son of Alpheus, called also Thadeus and Lebbeus, the author of the Epistle of Jude.

But I say unto you that hear, love your enemies, do good to them that hate you. Bless them that curse you, and pray for them that arraign you, And to him that striketh thee on the one cheek. offer also the other. And from him that taketh away thy cloak, withhold not thy coat also. Give to every one that asketh thee, and of him that taketh away thy goods, ask them not again. And as you would that men should do to you, do you also to them in like manner. And if you love them that love you, what thanks have you? for sinners also love those that love them. And if you do good to them who do good to you, what thanks have you? for sinners also do this. And if you lend to them of whom you hope to receive, what thanks have you? for sinners also lend to sinners, for to receive as much in return. But love ye your enemies; do good, and lend, hoping for nothing thereby and your reward shall be great, and you shall be the sons of the Highest: for he is kind to the unthankful, and to the evil. Be ye, therefore, merciful, as your Father also is merciful. Judge not and you shall not be judged; condemn not and you shall not be condemned. Forgive and you shall be forgiven. Give, and it shall be given to you; good measure, and pressed down, and shaken together, and running over, shall they give into your bosom.* For with the same measure that you shall measure, it shall be measured to you again. He used also this comparison: Can the blind lead the blind? do they not fall into the ditch? The disciple is not above his teacher; but every perfected [disciple] shall be as his teacher. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the

:

* Or, "into your lap." The fore part of the long Eastern dress might be so raised, as to be capable of receiving grain, &c.

N. T.- PART 1.

B