but this is the bread which came down from heaven, that he who eats thereof should not die.

what if you should see the son of man ascend up where he was before?

but there are some of you who do not believe. (for Jesus knew from the beginning, who they were that did not believe, and who should betray him.)

(but this he meant of the spirit, which they that believed on him, should receive: for the spirit was not yet given, because Jesus was not yet glorified.)

now Moses has ordain'd in the law, that such criminals should be stoned: but what is your opinion?

yet ye have not known him, but I know him: and if I should say, I know him not, I should be a lyar like you: but I know him, and observe his commands.

his parents said this, because they were afraid of the Jews: for the Jews had agreed in this, that if any man did own him for the Messias, he should be excommunicated.

the man replied, that's very strange that he should make me see, and you should not know who sent him.

Jesus said to her, did I not tell you, that if you would believe, you should see the glory of God?

you little consider it is our interest, that one man should die for the people, to prevent the destruction of the whole nation.

now this he did not say from his own motion: but being high priest that year, he prophesied that Jesus should die for the nation:

now both the chief priests and the Pharisees had publish'd an order, that if any man knew where he was, he should give information in order to have him seized.

(this he said to signify what death he should die.)

and hardned their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them."

nevertheless there were many even among the chief rulers, who believed on him; but they did not own it publickly for fear the Pharisees should excommunicate them.

for I have not spoken for my self; but the father who sent me, he commission'd me, what I should teach, and what I should speak.

now we are convinc'd that you know all our difficulties, and have no occasion that any man should propose them to you: by this we believe that you were sent from God.

but Jesus who knew every thing that should happen to him, advanc'd, and said to them, who do you look for?

the same Caiaphas, who in council told the Jews, "it was expedient that one man should die for the people."

Then they led Jesus early in the morning from Caiaphas, to the Pretorium: but the Jews themselves did not enter into the Pretorium, lest they should be defiled: and so not be in a condition to eat the passover.

so that what Jesus had said, to signify the death he should die, was actually accomplished.

Jesus answered, my kingdom is not of this world: if my kingdom were of this world, I should have had my guards to prevent my falling into the hands of the Jews: whereas my kingdom is of another nature.

Now for fear the bodies should remain upon the cross on the sabbath-day, for it was then the eve of the pascal-sabbath, a day of high solemnity, the Jews desired Pilate that their legs might be broke, and that they might be taken away.

for these things were done, that the scripture should be fulfilled, "a bone of him shall not be broken."

this he said to signify to Peter by what death he should glorify God. and when he had spoken this, he said to him, follow me.

which occasion'd a flying rumour among the brethren, that John should not die: tho' Jesus had not said, he shall not die: but, if I will have him stay till I come, what have you to do with that?

the other transactions of Jesus are so numerous, that if these were to be particularly descried, I imagine the world would be overwhelm'd with the books that should be written.

being with them when they were assembled, he order'd they should not depart from Jerusalem, but wait for what the father had promis'd, which, said he, I mention'd.

from his baptism by John, to the day of his assumption, we should chuse one to be a witness with us of his resurrection.

having delivered him from the pains of death: because it was not possible that he should be overpower'd by it.

for David says concerning him, "I had the Lord always present before me, he is on my right hand, that I should not be moved.

but thus it is that God has accomplished what he had foretold by the mouth of all his prophets, that Christ should suffer.

the twelve therefore assembled all the disciples, and said, it is not fit that we should leave the word of God, to mind what relates to your meals.

God declar'd likewise, "that his posterity should sojourn in a strange land, where they should be enslaved and abused four hundred years.

as they pursued their journey, they came to a place of water: and the eunuch said, see, here is water; what should hinder my being baptized?

said he, how unlawful it is for a Jew, to frequent a stranger, or even to go to his house: but God hath shewed me, that I should not look upon any man as common and unclean.

so he directed they should be baptized in the name of the Lord. after which they desired him to stay some time with them.

and one of them named Agabus foretold by the spirit, that there should be a great famine, thro' all the world: which accordingly happen'd in the reign of Claudius Cesar.

although they could not convict him of any thing capital, yet they demanded of Pilate, that he should be put to death.

for thus has the Lord commanded us, "I have appointed you to be a light to the Gentiles, that you should bring salvation to the remotest parts of the earth."

upon which Paul and Barnabas having warmly contested the point with them, it was resolved, that Paul and Barnabas and some others should go to Jerusalem to consult the apostles upon this question.

as the brethren of Lystra and Iconium gave him a good character, Paul had a mind he should accompany him.

for what you say sounds so very strange, we should be glad to know what it means.

since then we are the offspring of God, we should not imagine that the Deity bears any resemblance to the form which Gold, or Silver, or Stone has receiv'd from human art and industry.

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.

there he stay'd three months; and then the Jews conspiring to surprize him at his embarkation for Syria, it was thought adviseable he should return thro' Macedonia. Sopater of Berea,

my constant example has shown you that the disabled should be assisted by your labours, remembring the words of the Lord Jesus, who said, "it is a greater happiness to give than to receive."

being more particularly afflicted at his having said, "they should see his face no more." and then they conducted him to the ship.

we staid seven days with the disciples we met there: who told Paul from the holy spirit, that he should not go to Jerusalem.

why should you now delay? arise, be baptized, and cleansed from your sins, by invoking the name of the Lord.

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."

thereupon Agrippa told Festus, he himself should be glad to hear the man. to-morrow, said Festus, you shall hear him.

then Festus said, "King Agrippa, and you that are here present, you see the man, against whom a numerous body of the Jews have been practising with me both at Jerusalem, and in this city, urging with vehemence, that he should not be suffer'd to live.

you may think it something incredible that God should raise the dead:

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:

that he should be the first that was to rise from the dead: and that he should enlighten both the Jews and the Gentiles."

When it was resolv'd, that we should sail for Italy, Paul and other prisoners were delivered to the custody of one Julius, a centurion of

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

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

for the heart of this people is become gross, their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted and I should heal them."

because what should be known of God they are acquainted with; for God hath manifested it unto them.

the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged."

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.

he it was who against hope believed in hope, that he should become the father of many nations, according to what was told him, "so shall thy posterity be:"

God forbid, that we who have died to sin should live any longer therein.

therefore we are buried with him by being plunged into a sort of death: that as Christ was raised up from the dead into a state of glory with the father, even so we also should proceed to a new state of life.

thus, my brethren, the law is become dead with respect to you by the body of Christ; that you might be subject to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet."

this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character,

lest God should not spare you, since he did not spare even the natural branches.

I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in.

I have effectually preached the gospel of Christ: yet so as studiously to avoid preaching it where Christ was owned, lest I should build upon another man's foundation; for,

lest any should say, I had baptized into mine own name.

for Christ did not send me to baptize: but to preach the gospel: tho' not with the preaching of the wise, lest the cross of Christ should have been hinder'd in its efficacy.

according as it is written, "he that glorieth, should glory in the Lord."

if that man's work should be burnt, he will suffer loss: but should he himself escape, it will be as out of the fire.

as for me, it is a matter of no great concern that I should be called to account by you, or any human authority; not that I am my own judge;

Which would you chuse, that I should come to you arm'd with resentment? or, in a mild and benevolent temper?

purge out the old leaven, that you may be a new mass, since you should be without leaven. for Christ our paschal lamb has been sacrificed for us.

as to the married, I enjoin this rule, not as from my self, but from the Lord, that a woman should not leave her husband:

or is it said, no doubt, for our sakes? for our sakes, no doubt, this is written: that he who plows should plow in hope; and that he who thresheth should expect the advantage.

if for your benefit we have sown spirituals, is it so extraordinary if we should reap some benefit from your temporals?

even so has the Lord ordained, that they who preach the gospel, should live by the gospel.

but I mortify my body, and bring it into subjection: lest after having been a herald to others, I my self should be thrown out.

you should not drink the cup of the Lord, and the cup of demons: you should not be partakers of the Lord's table, and of the table of demons.

when I say conscience, I don't mean your own, but that of the other: for why should I expose my liberty to the censure of another man's conscience?

if I am thankful for what I have, why should I chuse to be evil spoken of for that for which I give thanks?

for if we made such a discrimination, we should not be punished.

if the foot should say, "because I am not the hand, I am not of the body;" is it therefore not of the body?

and if the ear should say, "because I am not the eye, I am not of the body;" is it therefore not of the body?

that there might be no schism in the body; but that the members should have the same mutual concern for one another.

For tho' I should speak with the eloquence of men, and of angels, and not have social affection, I should be like sounding brass, or a noisy cymbal.

and tho' I should have the gift of prophecy, and understand all mysteries, and all knowledge; and tho' I had all the faith necessary to remove mountains, and had no benevolence, it would signify nothing.

otherwise if you should give thanks by the spirit in an unknown tongue, the hearer cannot but appear unlearned upon this occasion; how then can he say Amen to thy thanksgiving? since he does not conceive what you say.

when therefore the whole church is assembled, and all speak different languages, if such as are either unlearned, or are unbelievers should come in, will they not say you are all mad?

not that I would arbitrarily prescribe what you should believe, but rather encourage you to go on: for 'tis by faith you have stood.

why should I make you uneasy, for who then could give me comfort, but those to whom I give uneasiness?

so that now you ought rather to forgive, and comfort him, for fear he should be overwhelm'd by an excess of sorrow.

witness) lest satan should have got some advantage of us: for we are apprized of his artifices.

tho' should I be divested of this body, I shall not even then be destitute of one.