For it myght have bene solde for more then thre hundred pens, & have bene geve unto the poore. And they grudged agaynst her. N. T. Taverner's. 1539. fol. After two dayes folowed Ester, and the dayes of swete breed. And the hygh preestes and the Scrybes sought howe to take hym by gyle and put him to deth. But they sayd not in the feest daye, leest any rore aryse amonge the people. When he was in Bethani, in the house of Symon the leper, as he sate at meate, there came a woman havynge an alabaster boxe of oyntmente called narde, that was pure and costly, and she brake the boxe and powred it on his heed. Now there were some that were not content in themselves, and sayde: what neded this waste of oyntment? For it might have ben solde for more then iii. hundred pens, and ben given unto the poore. And they grudged agaynst her. New. Test. 1550. 4. printed at Worcester. After two dayes was Easter: and the dayes of swete bread. And the hye Priestes, and the Scribes sought how they might take hym by crafte, and put hym to death. But they saide, not in the feast day, least any busines arise amonge the people.-And when he was at Bethany, in the house of Simon the leper, even as hee sate at meate, ther came a woman having an alablaster box of ointment called Narde, that was pure and costly, and she brake the box, and poured it upon his heade. And there were some, who were not content within the selves, and said: what neded this wast of ointment? For it myght have beene sold for more then C. C. C. pence, and bene geven to y poore. And they grudged agaynste her. N. T. Geneva. 1557. 12mo And after two dayes folowed the feast of Easter, and of unlevened bread and the hie Priestes and Scribes soght how they myght take bym by craft, and put him to death. 2. And they sayd, Not in the CHRIST. OBSERV. No. 269. feast day, lest any busynes aryse among the people. 3. And when he was in Bethanie, in the house of Simon the leper, even as he sate at meat, there came a woman having an alabaster boxe of oyntment called spikenarde, that was verie costly, and she brake the boxe, and powred it on his head. 4. And there were some that were not content in themselves, and sayd, What neded this waste of oyntment? 5. For it might haue bene solde for more then three hundred pence, and bene geuen vnto the poore, and they grudged against her. N. T. 4to. Geneva. 1560. 1. And two dayes after followed the feast of the Passeover, and of unleavened bread: and the hie Priests, and Scribes soght how they might take him by craft, and put him to death. 2. By they said, Not in the feast day, lest there be any tumult among the people. 3. But when he was in Bethania in the house of Simon the leper, as he sate at table, there came a womã having a boxe of ointment of spikenarde, verie costlie, and she brake the boxe, and powred it on his head. 4. Therefore some disdeined among themselves, and said, To what end is this waste of ointment? 5. For it might have been solde for more the three hundreth pence, and bene given unto the poore, and they grudged against her. N. T. The Bishops'. 1568. fol. 1. After two dayes was [the feaste] of the Passeover, and of unlevened bread. And the hye priestes and the scribes, sought how they myght take him by craft, and put hym to death. 2. But they sayde: Not in the feast day, lest any busines arise among the People. 3. And when he was at Bethanie, in the house of Simon the leper, even as he sate at meate, there came a woman havyng an alabaster boxe of very precious oyntment. 2 P three hundred pence, and given to the poore. And they murmured against her. [called] Narde pistike, and she brake the boxe, and powred it on his head. 4. And there were some that had indignation within themselves, and sayde: what neded this waste of oyntment? 5. For it myght have ben solde for more then three hundred pence, and have ben geven to the poore. And they grudged agaynst her. N. T. by L. Tomson. 1576. 12mo. And two daies after followed the feast of the Passcover, and of unleavened bread: and the hie priests, and Scribes sought how they might take him by craft, and put him to death. 2. But they said, Not in the feast day, lest there be any tumult among the people. 3. And when he was in Bethania, in the house of Simon the leper, as he sate at table, there came a woman having a boxe of ointmēt of spikenard, verie costlie, and she brake the boxe, and powred it on his head. 4. Therefore some disdained among themselves, and said, To what end is this waste of ointment? Tothe Editorofthe Christian Observer. Ir seems to be very widely taken for granted, that almost every wellread biblical scholar has at length discarded from his copy of the New Testament the celebrated verse, 1 John v. 7. This, however, is by no means the fact. The testimony of the learned Bishop of St. David's has already been several times referred to in your pages. "I can say with truth," says his lordship, "that every renewed examination of the subject has added to my convictions of its authenticity." Mr. Nolan, in his profound and interesting "Inquiry into the Integrity of the Greek Vulgate," after stating the internal and external evidence of the verse, and his reasons for thinking that the verse was suppressed by Eusebius in the edition (if it may be so called) which Mr. Nolan supposes him to have revised under the sanction of Constantine the Great, adds, "I trust nothing further can be wanting, to convince any ingenuous mind that 1 John v.7. really proceeded from St. John the Evangelist." Dr. Hales, in his learned work on "Faith in the Holy Trinity," speaks with equal confidence of the authenticity of the verse. "To the authority of Griesbach on this question," he says, For "I shall not hesitate to oppose and prefer the authority of a celebrated German editor and critic, the learned Ernesti; with whose observations I shall close this minute and elaborate survey of the whole external and internal evidence; which, I humbly trust, will be found exhaustive of the subject, and set the controversy at rest in future." Mr. Grier, in his recent "Reply to Dr. Milner's End of Religious Controversy," after noticing "the invincible arguments of Mr. Nolan, says, "I feel compelled to abandon my former prejudices against the 5. For it might have been solde for more than three hundreth pence, and bene given unto the poore, and they murmured against her. N. T. Rhemish. 1582. 4to. And the Pasche was and the Azymes after two daies: and the cheefe Priests and the Scribes sought how they might by some wile lay hands on him, and kil him. they said, Not on the festival day, lest there might be a tumult of the people. And when he was at Bethania in the house of Simon the leper, and sate at meate, there came a woman having an alablaster-boxe of ointment, of pretious spikenarde: and breaking the alabaster-boxe, she powred it out upon his head. But there were certaine that had indignation within themselves, and said, Whereto is this wast of the ointment made? For this ointment might have been sold for more then verse, and to think that a person should almost as soon doubt the genuineness of the rest of St. John's Epistle, as that of the disputed passage." A late edition of the Greek Testament, by the Rev. Edward Valpy, must not be omitted among the advocates of the received text. The edition is formed very much on the text of Griesbach, but without adopting his alterations. It retains, among other passages, 1 John v. 7. The reading is, therefore, very far from standing in that miserable state of destitution to which its opponents seem to consider it reduced. F. FAMILY SERMONS.-No. CLXXXV. Zephaniah iii. 2. She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God. THE Prophet Zephaniah, in these words, is speaking of the city of Jerusalem, on which he had just pronounced the wrath of God for her transgressions. It may seem strange that a city so singularly favoured by the Almighty should have been so obstinately ungrateful and rebellious; yet such was the fact, and it furnishes but too true an illustration of the conduct of mankind towards God, in all ages and countries. To go no farther, each one of us, than our own individual case, how great have been our privileges! how numerous our warnings! how clear and faithful the instructions we have received! how astonishing the long continued forbearance of God towards us! how gracious his invitations! how earnest his remonstrances! how large his promises! Yet may it not be said of some of us, as of the inhabitants of Jerusalem, They have not obeyed the voice; they have not received correction; they trusted not in the Lord; they drew not near to their God? And if so, do not our consciences testify that this separa tion between our Maker and our selves is to be ascribed wholly to our own sin and folly;-that on his part "he waiteth to be gracious;" that "his tender mercies are over all his works;" that he has even opened a way of reconcliation by the obedience unto death of his own beloved Son, requiring of us nothing but that we should turn unto him and be at peace; while on ours "other Lords have had dominion over us;" our own pleasures, and vanities, and sins have usurped his place in our hearts; we have lived without Him in the world; he has not been in our thoughts, much less in our affections, as the source of all our hopes and joys? Surely, if such be our case, we must feel self-condemned at the very mention of the fact; and it might therefore seem almost needless to dwell upon the exceeding sinfulness and danger of such a state of alienation from our Creator. But, in truth, the want of serious consideration is one chief part of this unhappy condition. When by the influence of the Holy Spirit any person is once brought fully to understand, and seriously to reflect upon his ways, a first and most hopeful step has already been taken towards the amendment of them. Perceiving their evil nature and fearful end, he will be led to repentance upon account of them; he will seek to be renewed in the spirit of his mind, in order utterly to forsake them; and he will listen with joy and gratitude to the gracious declaration, that "God was in Christ, reconciling the world unto himself, not imputing unto men their trespasses." With a view, then, to the production of these blessed effects in cach of our hearts, let us consider, with self-application, the several particulars of the charge brought against Jerusalem, in the words of the text. First, then," she obeyed not the Voice."-The Almighty, in his conduct towards his rebellious creatures, begins with declaring his will to them. If we had not become acquainted with this, we had not had sin, for sin is the transgression of a known law. The very heathen have heard this voice of God, "having the law written in their hearts, their consciences also bearing witness, and their thoughts accusing, or else excusing one another." The occurrences of Divine Providence also are the voice of God speaking to mankind. "The Lord's voice crieth unto the city, Hear ye the rod, and who hath appointed it." The secret remonstrances of his Spirit in our hearts; the checks of a Christian education, and good example; the exhortations and remonstrances of religious books or friends; and, above all, his own declared will, in his inspired word, are his voice urging us to turn from the evil of our ways. This voice it is our duty to hear and obey. "Thou shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul." He has attached rewards and punishments to our listening to it or neglect of it. Thus Elihu says, in his remonstrance with Job," God openeth their ears to discipline, and commandeth that they return from iniquity if they obey and serve him, they shall spend their days in prosperity, and their years in pleasures; but if they obey not, they shall perish." No outward ceremonies of religion are of any value, with out this willing obedience of the heart. "Hath the Lord as great delight in burnt-offerings and sacrifice, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." "This thing," says the Almighty, "I commanded, saying, Obey my voice, and I will be your God, and ye shall be my people; and walk in the ways that I have commanded you, that it may be well unto you." Surely the reply of every individual should be, "We will obey the voice of the Lord our God, that it may be well with us." But very different is the practical reply of too many. That Voice commands them to know God; and they neglect this knowledge. That Voice bids them repent of their sins, and forsake them; and they continue impenitent and careless. That Voice bids them believe in the Lord Jesus Christ, and they shall be saved; and they willingly remain destitute of this saving faith. That Voice bids them love God supremely; and they love the world, and sin, and their own earthly propensities and desires far better. That Voice bids them fear him, and him only; whereas they fear the frown of mankind, and for this are willing to give up the favour of God. That Voice bids them live to his glory; and they live to their own gratification. That Voice commands them to set their affections upon things above; and they fix them exclusively upon things on the earth. That Voice bids them love their neighbour as themselves; and they remain cold, selfish, and uncharitable. In short, in every possible way men neglect this Heavenly Voice; they seek not to hear it: when they hear it, they try not to understand it; and even when they understand it, they refuse to obey it. And is not this a grievous sin? is it not also the very height of spiritual folly? Secondly, But our Almighty Lawgiver and Instructor does not merely speak to us; he adopts yet, stronger means to recal us to himself: he lays upon us the hand of correction; he suffers us to feel pain and weakness; he permits various afflictions to befal us; he exhibits to us, in innumerable ways, the humbling lesson, that this world is not our rest. Thus he acted towards the rebellious inhabitants of Jerusalem; his judgments went abroad amongst them: but, amidst all, "they received not correction;" that is, they profited not by it, they learned not what it was intended to teach. This indifference to the intention of his providential visitations God often reproves in his word with great severity." Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock, they have refused to return. Wherefore a lion out of the forest shall slay them, and a wolf of the evening shall spoil them; a leopard shall watch over their cities; every one that goeth out thence shall be torn in pieces, because their transgressions are many, and their backslidings are increased. How shall I pardon thee for this?" The intention of God, in his fatherly corrections, is to soften our hard hearts. Thus we read in the Book of Job, that "God speaketh once, yea twice;" and that among other ways he speaks by "chastening man with pain, and causing his soul to draw near to the grave, and his life to the destroyers," in order that he may be humbled before his Maker, and say, "I have sinned and perverted that which was right," and may "pray unto God, who will be favourable unto him, and will bring back his soul from the pit." Our afflictions should awaken us to a humbling sense of our sins, the cause of all trouble; they should deepen our repentance, and lead us to newness of life, and to a lively faith in Him for whose sake, and by whose merits alone, those sins can be pardoned. "Surely it is meet to be said unto God, I have borne chastisement; I will not offend any more." Not to be thus humbled and improved by the corrections bestowed upon us by our Heavenly Parent, is to despise his warning, and will draw down upon us his wrath. Often in the Scriptures is his anger denounced against the careless and disobedient, who heed not his reproofs. "In vain," says he, "have I smitten your children; they received no correction:" "This is a nation that obeyeth not the voice of the Lord their God, nor receiveth correction: truth is perished, and is cut off from their mouth." And must not each of us, in his own case, acknowledge that too often the judgments of the Almighty have been thus lost upon us; nay, that even when we have formed penitent and holy resolutions while bowed down under the chastisement, we have forgotten our vows as soon as it ceased, and have returned to our sins and follies, and negligence of God and his commands, just as though no warning had been afforded us? In vain has the Voice spoken; in vain has the hand of correction been lifted up; we have not repented; we have not forsaken our evil ways; we have not turned unto the Lord our God. Thirdly, Another complaint urged against Jerusalem is, that "she trusted not in the Lord."-God is pleased not only to speak to us and to correct us; but also to invite our confidence. He bids us trust in him. We are weak and frail creatures, exposed to innumerable temptations and dangers, and in imminent peril of destruction. ther can we flee for happiness or safety, but to God? In trouble he alone can comfort us; exposed to eternal condemnation for our sins, he alone can seal our pardon: feeble against our spiritual enemies, he alone can support us in our arduous warfare, and make us more than conquerors through Him that loved us. Whi And there is ample cause to trust in him to do this. We have his promises made to those who thus act. He deserves all our confidence. He is infinitely wise to know what is best for us; so that when "we know not what to do," like Jehoshaphat, "our eyes should be upon him," for "he knoweth how to deliver the godly out of temptation." He is also as powerful as he is wise with him "all things are possible," and no weapon formed against them that trust in him shall prosper. His goodness and mercy also are equal to his wisdom and power; and hence said the Psalmist, "I have trusted in : |