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"manifefted to take away our fins." See on John viii. 44; and Acts xiii. 10, below.

1 John iii. 10. "In this the children of God are "manifeft, and the children 78 daßone of the Devil; "whofoever doeth not righteousness is not of God; "nor he who loveth not his brother."

12. “Cain was ɛx T8 Tоng

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of the evil, or

“of evil, and flew his brother. And why did he "flay him? Because his own works were evil, and his "brother's righteous." Comp. Gen. iv. 7. The murder then is specified to be his own wicked deed. John viii. 44. "Ye are of your father T8 diaßoλ τε διαβολες "the Devil, and the defires of your father ye are To be of the Devil, the fon or mean to be vicious and perverse See on i John iii. 8, 10, 12; the and the next Acts xiii. 10; and Clarke's ferm, on John viii. 44•

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difpofed to do." child of the Devil, to a high degree. texts before this,

Acts xiii. 10. "Paul faid to Elymas, oh, full of "all fubtilty and of all mifchief, thou fon of the "Devil, ue dißoλ8, thou enemy of all righteousness, "wilt not thou ceafe to pervert the right ways of "the Lord?" Son of the Devil is explained here by the parallel phrases immediately preceding and following, full of all fubtilty and of all mischief, ENEMY of all righteousness. Alfo ver. 8, "feeking to turn away the pro-conful from the faith."

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Jude 9. "Michael the archangel, when contending Tu daßona with the Devil about the body of

Mofes, &c." This was probably taken from an

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apocryphal book. "We may be inftructed by the "moral without admitting the fact." Newcome. "Among the Talmudifts there is fomething like the "relics of fuch a matter, namely, of Michael and the "angel of death difputing or difcourfing about fetch"ing away the foul of Mofes. Jude, in citing this flory, does but the fame that Paul does in naming 66 Jannes and Jambres, 2 Tim. iii. 8; namely, allege "a ftory which was current and owned among the

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nation, though there was no fuch thing in fcripture; "and fo he argues with them from their own authors "and conceffions." Lightfoot's works, vol. i. p. 338 and 1006.

3. Araßoλos fignifies an adversary to bodily health, difeafe; alfo, an emblem of fin.

Acts x. 38. "Jefus of Nazareth who went about « doing good, and curing all τες καταδυναστεύομενες υπο τε διάβολε who were opprefied by the Devil.” This circumftance in the hiftory is related by the author in his own language, which was the common Jewish phrafeology, to exprefs difeafe. See on Luke xiii. 16; fect. iv. fubd. 1.

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Heb. ii. 14. "Chrift partook of flesh and blood, (i. e. was a mortal man, Matt. xvi. 17; Gal. i. 16;

I Cor. xv. 50,) that through death he might destroy "him who hath the power of death, that is, Tov "diaConor the Devil, and deliver those who through "fear of death were all their life-time fubject to bond

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"age."

1 John iii. 5, explains this." Christ was "manifested to take away our fins;" ver. 12, "to "destroy the works of the Devil." Death is the wages of fin, but the free gift of God is everlasting life, by Jefus Chrift our Lord, vi. 23; James i. 15. The Devil here, therefore, is the emblem of fin. The plain texts must interpret the figurative.

4. AiaCoλo human adverfaries to good cha

racters.

1 Tim. iii. 11. "In like manner the women must σε be μη διαβολες not flanderers.” Common English

tranfl. Schleufner, Newcome, and Benson.

2 Tim. iii. 3. "In the last days men will be diaBono, falfe accufers." Com. Eng. trans. Newcome, and Doddridge.

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Titus ii. 3. "That the aged women, in like manμη diaBoxes not falfe accufers. Com. Engl. trans. Newcome, and Doddridge.

ner, be un

SECTION VI.

Inferences from Sections III. IV. V.

FROM the foregoing enumeration of texts the following conclufions are established.

1. That i, alavas, and diaboλos, are used in fcripture in fuch a manner as to fignify that there is more than one to whom each of these names apply.

is ufed for the plural number: 2 Sam. xix. 22; Pf. lxxi. 13; cix. 20, 29; and in all places in which it occurs in the books of Job and Zechariah, which are feventeen. So that in twenty-one inftances, out of the thirty-four, in which it is used, it denotes more than one.

"The term Satan is not appropriated to one par❝ticular perfon, or fpirit, but fignifies an adversary, "or opponent in general. The Jewish Rabbis called 66 every demon by the name of σalav, and used it in "the plural number. Samael, which is but another "name for Beelzebub, is called by them the prince "of Satans." Doddridge on Matt. xii. 25, note.

Christ uses the word calavas fo as to imply that there are more than one Satan: Matt. xii. 22, 26; Mark iii. 23, 26; Luke xi. 18. He also applies the fame term both to his vifionary tempter, Matt. iv. 10;

to Peter, Mark viii. 33; and to one or more that would try Peter feverely: Luke xxii. 31. Now Peter himself, and the person who proved Peter, must be different perfons, if ralav be understood of a real perfon. O'σalavas muft, likewise, be understood to represent several adverfaries, to correspond with the birds, in the plural, that in the parable itself are faid to come and devour the feed: Mark iv. 15. See alfo Luke x. 18; 1 Tim. v. 14, 15; Rom. xvi. 20; 2 Cor. ii. 11; 1 Theff. ii. 18; Rev. xx. 7.

AaConor is applied to men and women, in the plural number, in the following texts: 1 Tim. iii. 11; 2 Tim. iii. 3; Titus ii. 3.

Διαβολος in the fingular, and σαβανας, both denote adverfaries to Chriftianity, in the plural: Rev. ii. 2, 9, 10; xii. 9; xx. 2. Aaboλos is used in a plural sense: Ephes. iv. 26, 27; vi. 11; 1 Tim. iii. 6,7; 2 Tim. ii. 26; 1 Pet. v. 8; Matt. xiii. 39; James iv. 7; Rev. xii. 12; xx. 10.

2. The words σαβανας and διαβολος are often used fynonymously.

In the account of Chrift's temptation, Matt. iv. 10; Mark i. 13; the tempter, (as he σalavas. In Mark,

Luke iv. 8; Tapa wv, the is ftiled, Matt. iv. 3,) is called with the article. In the fame narratives, Matt. iv. 1, 5, 8, 11; Luke iv. 2, 3, 5, 6, 13, he is called diaboλos. If it be faid, that diabolos, in Matthew and Luke, is used to exprefs

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