but Elymas (a name which signifies Magus) opposed them, endeavouring to seduce the proconsul from the faith.

and in the discharge of his mission, he said, "who do you think I am? I am not the Messias. but there comes another after me, whose shoes I am not worthy to untie."

but God raised him from the dead:

but he, whom God hath raised, was not subject to corruption.

but Paul and Barnabas told them boldly, you indeed were the first, to whom the word of God was to be preach'd: but since you reject it, and judge your own selves unworthy of eternal life, be assur'd, we shall make the same offer to the Gentiles:

but the Jews having animated the women of quality of their religion, and the leading men of the city, raised a persecution against Paul and Barnabas, and banish'd them from their territorys.

but the disbelieving Jews practis'd upon the Gentiles, and inflam'd their minds against the brethren.

but Paul and Barnabas being appriz'd of it, tore their clothes, and throwing themselves among the crowd,

cry'd out, "sirs, what are you going to do? we are but men as well as you, and we exhort you to renounce these vanities, and turn to the living God, who made the heaven, the earth and the sea, and all that they contain:

but whatever they could say, it was with difficulty that they restrain'd the people from sacrificing to them.

but the disciples being gather'd about him, he rose up and went into the city, from whence he departed the next day with Barnabas to go to Derbe.

but some of the sect of the Pharisees who had embraced the faith, started up, pretending that the Gentiles ought to be circumcised, and observe the law of Moses.

but we believe that it is by the favour of the Lord Jesus Christ, that we are to be sav'd, as well as they.

wherefore my opinion is not to disquiet the Gentile converts: but only to write to them,

but Paul did not think it proper to take one that had quitted them at Pamphylia, refusing to accompany them in their ministry.

but Paul chose Silas, and having been recommended by the brethren to the favour of God,

Paul arrived then at Derbe and Lystra, where there was a disciple named Timothy, whose mother was a Jewish convert, but his father a Greek.

but after they had travers'd Phrygia and Galatia, they were order'd by the holy spirit not to preach the gospel in Asia:

being therefore arrived in Mysia, they essayed to go into Bithynia, but the spirit of Jesus would not allow it: so they pass'd by Mysia,

but Paul call'd to him aloud, and said, do thy self no harm, for we are all here.

but Paul replied, they have publickly scourg'd us, who are Romans, without any trial, they have thrown us into jayl, and now do they give us a private discharge? no, let them come themselves and release us.

but the unbelieving Jews thro' envy, by the assistance of some loose strolers, rais'd a mob, set the whole city in an uproar, and attack'd Jason's house, thinking to find them there, and deliver them up to the populace.

but not finding them, they dragg'd Jason and some of the brethren to the magistrates, crying out, these that have been every where the disturbers of the publick peace, are come hither also, and have been entertain'd by Jason.

but when the Jews of Thessalonica were inform'd that Paul had preached the word of God at Berea, they went thither to stir up the populace.

Upon this the brethren immediately sent Paul away to the sea-coast, but Silas and Timothy staid there.

now the Athenians, and the foreigners residing at Athens generally amus'd themselves about nothing, but hearing and spreading of news.

God has been pleas'd to over-look this state of ignorance: but now he enjoins all men every where to repent:

but as they oppos'd him with invectives, he shook his garment, and said, "you your selves be answerable for your own destruction, I am clear: and for the future I shall address my self to the Gentiles."

then the Lord said to Paul in a vision by night, "be not afraid, but speak, and be not silenc'd:

but since it is about disputable matters, about names, and your own law, you may decide that among yourselves: for I won't take cognizance of such affairs."

but the Greeks in a body fell upon Sosthenes the chief ruler of the synagogue, and beat him before the tribunal: whilst Gallio was unconcern'd about the matter.

who desired him to stay longer with them, but he would not consent to it: for,

upon which Paul said, John indeed administer'd the baptism of repentance, but with this admonition, that they should believe in him, who was to come after, that is, in Jesus the Messias.

but some of them being such obdurate infidels as to inveigh against the institution before the populace, he retired, and taking the disciples with him, he instructed them daily in the school of one Tyrannus.

but the evil spirit said to them, "Jesus I know, and Paul I know; but who are ye?"

the man who was possess'd immediately leapt upon them, got the better, and used them so roughly, they were forc'd to fly out of the house, cover'd with nothing but their wounds.

he sent therefore Timothy and Erastus, two of his assistants in the ministry, before to Macedonia; but stay'd himself in Asia for some time.

yet your own eyes and ears have inform'd you, that not only at Ephesus, but almost throughout all Asia, this Paul by his persuasions has turn'd the heads of a world of people, asserting, that these are Gods of our own making, and not really such.

so that not only our profession runs the risk of being vilified; but the temple of the great goddess Diana will be depreciated, and her majesty, so rever'd thro' all Asia, and the whole world, will be discarded."

but was prevented by his disciples, and by the primates of Asia, who were his friends, and sent to desire he would not venture to the theatre:

but when they knew he was a Jew, they cry'd out one and all for the space of two hours, "great is Diana of the Ephesians."

but if the contest be about other matters, it may be decided in a regular assembly.

but the young man was brought in alive and well, to the joy of the whole assembly. As for us, we embark'd, and sail'd to Assos,

that I have conceal'd nothing that might be useful to you, but have inform'd you of it, and instructed you therein, both in publick and in private:

in our Lord Jesus Christ. but now I am fix'd in my resolution to go to Jerusalem, without any apprehension of what may befal me there:

but Paul replied, what do you mean by afflicting me thus with your tears? I am not only ready to meet my chains, but even to die at Jerusalem, for the name of the Lord Jesus.

what then is to be done? they will necessarily be all assembled, for they can't but hear, you are come.

then he said, I am a Jew, a native of Tarsus in Cilicia, but had my education in this city: at the feet of Gamaliel I was instructed in the law, and in the exact decisions of our fathers, and was as religiously zealous as you are at this time.

the company actually saw the light, but did not hear the voice of him that spoke to me.

but as I had lost the use of my eyes by the splendor of that light, I was led by the hand to Damascus, by those who were with me.

but the Lord said to me, "be gone, for I will send you far hence, even to the Gentiles."

Till that word, the Jews had given their attention, but then they broke out into a full cry, "out of the world with such a fellow: for it is not fit he should live."

he answer'd, yes. the officer rejoin'd, my freedom cost me a considerable sum. but I had it, said Paul, by right of birth.

But as Paul knew that one part of the Sanhedrim were Sadducees, and the other Pharisees, he cried out, my brethren, "I am a Pharisee, the son of a Pharisee, and I am now prosecuted for believing the resurrection of the dead."

but the tumult growing worse, the tribune apprehensive that Paul might be torn to pieces among them, order'd detachment to secure him by force of arms, and bring him to the castle.

but don't believe them: for above forty of them lie in ambush, having bound themselves by oath not to eat or drink till they have kill'd him: they are already prepar'd, and only wait your answer.

but I found their accusation turned upon certain topics of their law, and contain'd nothing that was capital, or that deserv'd imprisonment:

but not to trespass upon you too far, be pleas'd to hear what I have to say in brief, with your usual indulgence.

but general Lysias interpos'd, and with open force took him out of our hands,

but as he was treating of justice, temperance, and a future judgment, Felix greatly alarm'd, said, "withdraw for the present; and when I am at leisure, I will send for you."

offer'd him mony in order to obtain his discharge. but two years after he was succeeded by Porcius Festus, who to oblige the Jews left Paul under confinement.

but Festus willing to oblige the Jews ask'd him, will you consent to go to Jerusalem, and take your trial before me there?

if I am guilty of any capital crime, I am contented to die. but since their accusations are all groundless, that I may not be sacrificed to their humour, I appeal to Cesar."

they objected certain articles that related only to their superstition, and to one Jesus that was dead, but Paul asserted he was alive.

but Paul having made his appeal, insisting to have his cause refer'd to the cognizance of the emperor, I order'd him into custody, till I could send him to Cesar.

but finding he had done nothing that deserv'd death, I have resolved to send him to the emperor, to whom he had appealed.

but rise upright upon thy feet: for I have appear'd to thee in order to establish you my minister in testifying both what you have seen, and what I shall hereafter show to you,

but by the divine favour I am still preserv'd alive, testifying to the small and to the great nothing but what Moses and the prophets have predicted should happen: "that Christ should suffer:

I am not mad, said he, most noble Festus, but what I say, is very sound truth.

but Agrippa reply'd to Paul, you almost persuade me I shall be a christian!

I pray God, said Paul, that not only you, but all that now hear me, were both almost and altogether such as I am, the circumstance of my bonds excepted.

"my friends, said he, I foresee our voyage will be attended with great difficulties, and no small risk of losing not only the ship and cargo, but our lives too."

but soon after it blew a storm from north-east, which bore so upon the ship,

we could not go upon the wind, but were forc'd to let her drive.

but the crew under pretext of dropping their anchors to moor, had hoisted out the boat; designing to make off:

when falling into the confluence of two currents, they ran the ship a-ground: where the fore-castle stuck fast and would not give, but her stern was shatter'd by the violence of the waves.

the soldiers propos'd to dispatch the prisoners, for fear any of them should swim for their lives; but the centurion,

but Paul shook off the animal into the fire without having receiv'd any hurt.

however, they expected to have seen him swell, or suddenly die away. but when they had waited a good while, and saw no harm come to him, they were of another opinion, and said he was a God.

Upon our arrival at Rome, the centurion deliver'd the prisoners to the captain of the guard: but Paul was allow'd to be at private lodgings, under the custody of a soldier.

but the Jews opposing it, I was oblig'd to appeal to the emperor: not having however any design to accuse them.

but we should be glad to know your sentiments: for as to this sect, we are sensible it is every where inveigh'd against.

some believed what he had said, but others did not believe:

but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead:

because when they knew God, they did not with gratitude glorify him as God, but their reasoning became extravagance, and their minds, void of judgment, were involv'd in darkness.

who knowing the divine rule of right, did not perceive that they who commit such things are worthy of death, and not only they who do the same, but they who give countenance to those that do them.

but we know that the judgment of God against those who commit such crimes, is just.

but unto those who are contentious, and do not yield to the truth, but give way to injustice, indignation and wrath,

but glory, honour, and peace, to every man that acts right, to the Jew first, and also to the Gentile:

for not the bare hearers of the law, but they who observe the law, are such as shall be justified, before God.

Circumcision indeed is an advantage, if you keep the law: but if you violate the law, your being a Jew makes you no better than a heathen.

but it is the Jew, who is so inwardly, and it is the circumcision of the heart, according to the spiritual, not the literal sense, which have the approbation, I do not say of men, but of God.

but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?"

"but, say you, if the veracity of God hath appeared more illustrious thro' my unfaithfulness, why then am I condemned as a sinner?

but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law:

what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith.

the reward is not counted as a favour to him that has done good actions, but as a debt:

how was it then accounted? whilst he was circumcised, or uncircumcised? he was not then circumcised, but uncircumcised:

and the father of the circumcised, that is of those who are not barely circumcised, but who imitate that faith which our father Abraham had, being yet uncircumcised.

Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith.