SECT. V.] as the Demiurgus: but of Christ himself, the only begotten Son of God. (i. 11.) 10. That in the fulness of time the Son of God took upon him human nature, and became man. (i. 14.) 11. That he abolished the law of Moses, which was only the shadow of good things to come, and in its stead introduced the substance, or the very things signified by it. (i. 17.) And lastly, 12. That the Jew has no more right in this divine person, and the pri vileges conferred through him, than the Gentile; for whoever be lieves in him, becomes thereby a child of God, and is entitled by that adoption to a glorious inheritance. (i. 12, 13.) These propositions being settled, the Evangelist proceeds in PART II. To deliver the Proofs of these Doctrines in an Historical Manner (i. 19.-xx. 29.), as being all expressed or plainly implied in the Discourses and Transactions of Jesus Christ, which may conveniently be divided into eighteen Sections: viz. SECT. 1. John the Baptist himself confesses to the Jewish priests, that he is much inferior to Jesus, refers his own disciples to him, who acknowledge him to be the Messiah, and are confirmed in this faith by the miracle of water converted into wine, at Cana in Galilee. (i. 19.—ii. 11.) SECT. 2. Jesus conducts himself at Jerusalem as the lord of the temple (ii. 12-25.), reveals himself to Nicodemus as the only begotten Son of God; shows the design of his coming into the world, and the necessity of believing in him, (iii. 1—21.) SECT. 3. An additional testimony of John the Baptist to the superiority of Christ, and the excellency of his ordinances. (iii. 22-36.) SECT. 4. Jesus visits the Samaritans, declares himself to be the SECT. 5. By a second miracle, (the curing of a nobleman's dying SECT. 7. To show that he was the end of the law, Jesus substi- SECT. 10. A woman taken in adultery is brought to Jesus, who SECT. 12. After this he represents himself as the door of the SECT. 13. Jesus performs a signal miracle, by restoring Lazarus to life, after he had been dead four days,3 in the presence of a large number of people; which was attended with this peculiar circumstance, that it was wrought after an express invocation of God, that he would apply it to the confirmation of 1 Origen. Philocal. c. i. p. 17. ed. Spencer. See a critical examination of this miracle, supra, Vol. I. pp. 104, 105. what our Saviour had taught. (xi. 1-44.) Observe particularly ver. 41, 42. SECT. 14. A brief account of the different effects which this miracle produced on the minds of the Jews; so different, that though it won upon many of the people, it exasperated most of the priests. (xi. 45–57. xii. 1—11.) SECT. 15. Christ rides in triumph to Jerusalem, and is proclaimed king of Israel. The Greeks, who may be considered as the first fruits of the Gentiles, apply to him and are admitted. He addresses them in terms suitable to the occasion, and his doctrine is confirmed by a voice from heaven. (xii. 12-36.) SECT. 16. Some intimation being now given, that the Gentiles were to be admitted into the Christian church, Jesus institutes the law of hospitality, and delivers to his disciples a new commandment, that they should love one another as brethren, without distinction, and as members of the same church. (xiii. 1-35.) SECT. 17. Christ informs his disciples, in a long discourse, that a perpetual and intimate union with him, their head, is indispensably necessary to salvation; and that, after his departure, he would send down the Holy Spirit, who should guide them into all truth, and enable them to fulfil his commandments. (xiv.-xvi.) SECT. 18. After this, Jesus recommends his disciples, and all who should in future ages believe in him, to the Father, in a pathetic and memorable prayer; and at the same time testifies, that not one of his apostles was lost, but Judas Iscariot. (xvii. 1-26.) As this prayer was favourably heard, and the apostles were afterwards endowed with extraordinary powers, it afforded an argument against Cerinthus of the divine authority of the doctrines they taught. SECT. 19. Contains a particular account of our Saviour's passion, adapted to prove that he did not die as a mere man (xviii. 1. xix. 42.); and also of his resurrection, in opposition to those who denied that he was risen. (xx. 1—29.) Si. The apprehension of Christ in the Garden of Gethsemane. (xviii. 1-11.) § ii. His mock trial before the high-priest, in the house of Caiaphas, and Peter's denial of him there. (xviii. 12-27.) iii. The accusation of Christ before Pilate the Roman governor, who having in vain attempted to rescue him from the envy of the Jews, Scourged him, and delivered him to be crucified. (xviii. 28-40. xix. 1-16. former part of the verse.) iv. Narrative of the crucifixion of Jesus Christ. (xix. 16. latter part of the verse, to v. 37.) § v. The burial of Christ by Joseph of Arimathea. (xix. 38-42.) § vi. The resurrection (xx. 1-10), and Christ's appearances, first to Mary (11-18.), and, secondly, to the disciples on the same day. (19-23.) $ vii. Christ's appearance eight days after to his disciples, Thomas being present. (24-29.) PART III. contains an Account of the Person of the Writer of this Gospel, and of his design in writing it. (xx. 30, 31. xxi.) SECT. 1. Comprises a declaration of the end which Saint John had in view in composing his Gospel; viz. that his readers might be convinced that Jesus is THE CHRIST the Son of God (xx. 31.); and consequently that the tenets and notions of Cerinthus were altogether false and heretical. In this section is related Christ's appearance to his disciples at the sea of Tiberias, and his discourse to the apostle Peter. (xxi. 81-19.) SECT. 2. Relates to the evangelist John himself; Christ checks Peter's curiosity concerning his death. (xxi. 20-23.) The conclusion. (24, 25.) This section seems to have been added, as a confutation of the opinion entertained by some, that Saint John was not to die:-an opinion which might have weakened his authority, if he had suffered it to pass unrefuted. Besides refuting the errors of Cerinthus and his followers, Michaelis is of opinion that John also had in view to confute the erroneous tenets of the Sabeans, a sect which claimed John the Baptist for its founder. He has adduced a variety of terms and phrases, which he has applied to the explana tion of the first fourteen verses of John's Gospel in such a manner as renders his conjecture not improbable. Perhaps we shall not greatly err if we conclude with Rosenmüller, 4 Washing the feet (as we have seen in the early part of this volume) was commonly, in the eastern countries, the first kindness shown to a traveller, who was to be hospitably received (Gen. xviii. 4. xix. 2. xliii. 24.). whence it came to be used for hospitality in general. (1 Tim. v. 10.) When our Saviour therefore washed the feet of his disciples, and taught them to condescend in like manner to their inferiors, it amounted to the same thing as if he had instituted and established the law of hospitality among all his future followers. Now, as strangers are the objects of this law, and not persons who live in the same community, it was indeed, in the strictest sense, a NEW commandment to them, who thought it their duty" to avoid those of another nation." (Acts x. 28.) Michaelis, vol. iii. pp. 285-302. that John had both these classes of heretics in view, and that he wrote to confute their respective tenets. Yet, though he composed his Gospel principally with this design, he did not wholly confine himself to it; but took occasion to impart correct views of the nature and offices of Jesus Christ both to the Jews and Gentiles. Should this opinion be acceded to, it will reconcile the various opinions of learned men concerning the real scope of John's Gospel. contents of this book-VII. Observations on its style.VIII. On the importance of this book, as an evidence for the truth of Christianity. 1. THE book of the ACTS OF THE APOSTLES forms the fifth and last of the historical books of the New Testament, and connects the Gospel with the Epistles; being a useful postscript to the former, and a proper introduction to the latter. Gospels, though (as Michaelis has remarked) in several anOn this account it has been generally placed after the four cient manuscripts and versions it is very frequently placed after the Epistles of Saint Paul, because it is necessary to the right understanding of them. noticed in the critical editions of the New Testament. Thus, in the Codex Beza, or Cambridge manuscript, it is called ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ, the Acts or Transactions of the Apostles. In the Codex Alexandrinus, and many other manuscripts, it is entitled IPAZEZ TON ATION AHOZTOON, the of the Greek and Latin fathers. The first of these various Acts of the Holy Apostles, which title is also adopted by most titles is that which is adopted in the printed editions, and in all modern versions; but by whom it was prefixed, it is now impossible to ascertain. In the Syriac version, according to the edition in Bishop Walton's Polyglott, the title is: "The Book of the Acts, that is, of the History of the Blessed Apostles, composed by my holy lord Luke the Evangelist:" Various TITLES have been given to this book which are VI. It is obvious to every attentive reader of this Gospel, that John studiously omits to notice those passages in our Lord's history and teaching, which had been related at length by the other evangelists, or if he mentions them at all, it is in a very cursory manner. By pursuing this method he gives his testimony that their narratives are faithful and true, and at the same time leaves himself room to enlarge the Gospel history. This confirms the unanimous declarations of ancient writers, that the first three Gospels were written and published before John composed his evangelical history. In the account of our Saviour's passion, death, and resurrection, all the four Gospels coincide in many particulars; though here John has several things peculiar to himself. In his Gospel, many things recorded by the other evangelists are omitted. He has given no account of our Saviour's nativity, nor of his baptism by John. He takes no notice of our Saviour's temptation in the wilderness; nor of the call or names of the twelve apostles; nor of their mission during the ministry of Christ; nor of his parain the Arabic version it is, "The beginning of the Book bles, or other discourses recorded by the first three evangelists; nor of his journeys; nor of any of his predictions of the Acts of the [holy] Apostles;"-and in the Ethiopic concerning the destruction of Jerusalem, which are related version, "The Acts of the Apostles, the transactions of the by them; nor has John repeated any of Christ's miracles ministers, that is, the History of the holy Apostles." This recorded by them, except that of feeding five thousand peobook contains great part of the lives and transactions of Saint ple, which was probably repeated for the sake of the dis-Peter and Saint Paul, and of the history of the Christian course to which it gave birth. But, on the other hand, John church; commencing at the ascension of our Saviour, and mentions several incidents, which the other evangelists have being continued down to Saint Paul's arrival at Rome, after not noticed. Thus, he gives an account of our Lord's cleans- his appeal to Cæsar, comprising a period of about thirty ing the temple at the first passover, when he went to Jeru- years. salem; but all the other evangelists give a similar account of his cleansing the temple at his lust passover. These two acts, however, are widely different. He relates the acts of Christ before the imprisonment of John the Baptist; the wedding at Cana; the cure of the man who had been blind from his birth; the resurrection of Lazarus; the indignation of Judas against the woman who anointed our Lord with ointment; the visit of the Greeks to Jesus; his washing the feet of his disciples; and his consolatory discourse to them previously to his passion. John's Gospel also contains more plain and frequent assurances than those occurring in the other Gospels, that Jesus is not only a prophet and messenger of God, but also that he is the Messiah, the Son of God: and asserts his pre-existence and Deity in the clearest and most distinct terms.' II. That Saint Luke was the author of the Acts of the Apostles, as well as of the Gospel which bears his name, is evident both from the introduction, and from the unanimous testimonies of the early Christians. Both are inscribed to Theophilus; and in the very first verse of the Acts there is a reference made to his Gospel, which he calls the former Treatise. On this account, Dr. Benson and some other critics have conjectured that Saint Luke wrote the Gospels the frequent use of the first person plural, it is clear that he and Acts in one book, and divided it into two parts. From was present at most of the transactions he relates. He appears to have accompanied Saint Paul from Troas to Philippi; he also attended him to Jerusalem, and afterwards to Rome, where he remained two years, during that apostle's first confinement. Accordingly we find Saint Luke particularly mentioned in two of the epistles written by Saint Paul, from Rome, during that confinement. As the book of Acts is VII. Salmasius, Grotius, Bolten, and other critics have imagined that John did not write his Gospel originally in Greek, but in the Syriac language. This hypothesis, how-continued to the end of the second year of Saint Paul's imever, is contradicted by the unanimous consent of Christian prisonment, it could not have been written before the year 63; antiquity, which affirms that he wrote it in Greek. In addi- and, as the death of that apostle is not mentioned, it is protion to the observations already offered, respecting the original bable that the book was composed before that event, which language of the New Testament, we may remark, that the is supposed to have happened A. D. 65. For these reasons, Hebraisms occurring in this Gospel clearly prove that it was Michaelis, Dr. Lardner, Dr. Benson, Rosenmuller, Bishop originally written by a Jew. His style is pronounced by Tomline, and the generality of critics, assign the date of this book to the year 63. Michaelis to be better and more fluent than that of the other evangelists; and he ascribes this excellence to the facility and taste in the Greek language, which the apostle seems to have acquired from his long residence at Ephesus. His narrative is characterized by singular perspicuity, and by the most unaffected simplicity and benevolence. There are few passages in Holy Writ more deeply affecting than this evangelist's narrative of the resurrection of Lazarus.4 SECTION VI. ON THE ACTS OF THE APOSTLES. early Christian fathers bear unanimous testimony. Not to mention the attestations of the apostolic fathers, in the first century, which have been collected by Mr. Jones, Drs. Benson and Lardner, we may remark that Irenæus and Tertullian, in the second century, both ascribed the Acts of the Apostles to Saint Luke. And their evidence is corroborated by that of Origen, Jerome, Augustine, Eusebius, and all subsequent ecclesiastical writers. Further, Chrysostom and other fathers inform us, that this book was annually read in the churches, every day between the festivals of Easter and Pentecost or Whitsuntide.10 The Valentinians, indeed, as III. To the genuineness and authenticity of this book, the I. Title.-II. Author and date.-III. Genuineness and authen-well as the Marcionites, Severians, and some Manicheans, ticity.-IV. Scope.-V. Chronology.—VI. Analysis of the $ Col. iv. 14. Philem. 24. Jones on the Canon, vol. iii. pp. 129-136. Dr. Benson's Hist. of the First Planting of Christianity, vol. ii. pp. 325-330. 2d edit. Dr. Lardner's Works, Index, voce Acts of the Apostles. p. 330. Lardner, 8vo. vol. ii. pp. 162, 163.; 4to. vol. i. p. 368. Benson, vol. ii. • Lardner, Svo. vol. ii. pp. 261, 262.; 4to. vol. i. p. 452. Benson, vol. ii. p. 331. Benson, vol. ii. pp. 321-324. Lardner, Svo. vol. vi. pp. 145-1477; 4to vol. iii. pp. 206, 207. 10 Benson, vol. ii. p. 332. Lardner, 8vo. vol. v. pp. 133, 134.; 4to. vol. ii. p. 605. the book. rejected the Acts of the Apostles, not from historical reasons, 1 Irenæus adversus Hæreses, lib. iii. c. 12. Theodoret, Hist. Eccl. lib. V. The Acts of the Apostles, Michaelis observes, were evidently written with a tolerably strict attention to chronological order; though Saint Luke has not affixed a date to any one of the facts recorded by him. There are, however, several parts of this book, in which ecclesiastical history is combined with political facts, the dates of which are known: and these Michaelis has endeavoured to determine, because the chronology will not only contribute to illustrate the Acts of the Apostles, but also will assist us in fixing the year when many of Saint Paul's Epistles were written. Taking for granted, therefore, that this book commences with the year 33, of the Christian æra (in which calculation he follows Archbishop Usher), he has given us the following series of dates : at ch. xi. 29, 30.; for what happened between the first Pentecost 1. "The First epoch, after the commencement of the book, is after Christ's ascension and this period is without any marks of chronology. But at ch. xi. 29, 30. we have a date; for the famine which took place in the time of Claudius Cæsar, and which induced the disciples at Antioch to send relief to their brethren in Judæa, happened in the fourth year of Claudius's reign, that is, in the year 44 of the Christian era. to death the apostle St. James; and about that time Saint Paul of the Jews from Italy by Claudius Cæsar, Saint Paul arrives at 5. "Fifth epoch. Two years after the commencement of Saint Paul's imprisonment, Festus is appointed governer of Judæa, A. D. 62. (ch. xxiv. 27. xxv. 1.) "From this period the chronology of the Acts of the Apostles is clear. Saint Paul is sent prisoner to Rome in the autumn of the same year in which Festus arrived in Judæa: he suffers shipwreck, passes the winter in Malta, and arrives in Rome in the following year, that is, in 63. (ch. xxvi. xxvii. xxviii.) "The Acts of the Apostles close with the end of the second year of Saint Paul's imprisonment in Rome: consequently in the year 65. (ch. xxviii. 30.)" It is difficult to determine the date of the events that happened between the epochs 33 and 34, and between 44 and 60, especially the time of Saint Paul's conversion and of the council at Jerusalem: Archbishop Usher places the first of these transactions A. D. 35, others in 38. But, though we cannot attain to absolute certainty, a probable conjecture may suffered martyrdom before Pilate was recalled from the gobe formed. Thus, Michaelis remarks, Saint Stephen hardly vernment of Judæa; because, under that procurator, the Jews had not the power of inflicting capital punishments. Now, according to Usher, the year in which Pilate was recalled, was the thirty-sixth of the Christian æra: Saint Stephen's martyrdom, therefore, probably happened after 36.—If this be after 36, and therefore 35 is too early a date. true, Saint Paul's conversion must have happened likewise But how long after 36, whether in 38, cannot be determined. ranged between 33 and 36, Michaelis cannot determine: for In what manner the chapters iii. iv. v. vi. are to be arwhat chronologers have said is mere conjecture, and not calculation. The same uncertainty prevails in respect to ch. viii. and x.: for we can affirm nothing more, than that the one must be placed before the other after 36. We are likewise in the dark with respect to ch. xiii. xiv. and several other chapters. Of ch. xvi. we may assert, that it belongs to a period at least six years prior to the fourth epoch, or the year 60 for a year and a half at Corinth, three years at Ephesus, and the time spent on several journeys, can hardly be pressed into a smaller compass than that of six years. To ch. xvi., therefore, the latest date which can be assigned is 54: and it is not improbable that it should be dated still earlier.4 Michaelis, vol. iii. part i. pp. 327-331. Dr. Benson, however, is of opi: nion that Saint Luke designed his book to be only a concise specimen of the doctrines preached by the apostles, and that he was chiefly desirous of describing the manner in which the Jews, proselytes of the gate, or devout Gentiles, and the idolatrous Gentiles, were respectively converted. Hence this learned author divides the book into three parts or books, viz. 1. The first part contains an account of the propagation of the Gospel among the Jews only, from A. D. 33. to A. D. 41. including chapter ii. to x. 2. The second comprises an account of the spreading of Christianity among the devout Gentiles, together with its farther progress among the Jews, A. D. 41. to A. D. 44. (Acts x-xiii.) 3. And the third part comprehends the 4 Michaelis, vol. iii. part. i, pp. 336-338. The chronology of the Acts of diffusion of Christianity among the idolatrous Gentiles, together with its the Apostles is discussed at considerable length in Hug's Introduction to further progress among the two preceding classes of persons, A. D. 44. to New Test. vol. ii. pp. 312-3341, and (so far as concerns the travels and D. 63. (Acts xiii.-xxviii.) Benson's Hist. of the First Planting of Chris-writings of Saint Paul) by the reviewer of that work in the British Critic tianity, vol. i. pp. 22-24. for April 1828, pp. 261-317. VI. The Acts of the Apostles, as they appear in our copies, may be divided into three principal parts; viz. PART I. contains the Rise and Progress of the Mother Church at Jerusalem from the Time of our Saviour's Ascension to the first Jewish Persecution. (ch. i.-viii.) SECT. 1. The transactions before and after Jesus Christ's ascension into heaven. (i.) SECT. 2. The descent of the Holy Spirit on the apostles at the SECT. 3. A lame man healed by Peter and John-Peter's other books of the New Testament, particularly in the speeches delivered by Saint Paul at Athens, and before the Roman governors. It is further worthy of remark, that Saint Luke has well supported the character of each person whom he has introduced as speaking. Thus the speeches and discourses of St. Peter are recorded with simplicity, and are destitute of all those ornaments which usually occur in the orations of the Greeks and Romans. Nearly similar are the speeches of Saint Paul, which were addressed to the Jews, while those delivered by the same apostle before a heathen audience are widely different. Thus, in his discourse delivered at Antioch in Pisidia,2 he commences with a long periphrasis, which would not have been either instructive or entertaining in any other place than a Jewish synagogue. On the contrary, the speech of the martyr Stephen (Acts vii.) is altogether of a different description. It is a learned but unpremeditated discourse, pronounced by a person totally unacquainted with the art of oratory; and though he certainly had a particular object in view, to which the several parts of object, because his materials are not regularly disposed. Lastly, Saint Paul's discourses before assemblies that were accustomed to Grecian oratory, are totally different from any of the preceding. Though not adorned with the flowers of rhetoric, the language is pointed and energetic, and the mraterials are judiciously selected and arranged, as is manifest in his speech delivered at Athens (Acts xvii. 22—31.), and in his two defences of himself before the Roman governors of Judæa. (xxiv. xxvi.) Dr. Benson and Michaelis, however, are both of opinion, that Saint Luke has given abstracts only, and not the whole, of Saint Paul's speeches; for in his speech before Felix, he must certainly have said more than is recorded by Saint Luke (xxiv. 12, 13.); unless we suppose that Saint Paul merely denied the charge which had been laid against him, without confuting it. Michaelis adds, that abstracts: and that, if he has not retained the very words of in his opinion Saint Luke has shown great judgment in these Saint Paul, he has adopted such as were well suited to the polished audiences before which the apostle spoke.3 PART II. comprises the Dispersion of the Disciples-the Pro-his discourse were directed, yet it is difficult to discover this pagation of Christianity among the Samaritans the Conversion of Saint Paul, and the Foundation of a Christian Church at Antioch, (viii. 5.-xii.) SECT. 1. The planting of the church at Samaria. (viii. 5-25.) SECT. 3. The conversion, baptism, and first preaching of SECT. 4. Account of two miracles performed by Peter, and SECT. 6. The apostle James put to death by Herod Agrippa,- PART III. describes the Conversion of the more remote Gentiles, SECT. 2. Discussion of the question by the apostles at Jeru- SECT. 3. Paul's second departure from Antioch-He preaches the Gospel in various countries, particularly at Philippi in Macedonia-the conversion of the Philippian. gaoler. (xv. 36-41. xvi.) SECT. 4. The journeys and apostolical labours of Paul and his associates at Thessalonica, Berea, and Athens-His masterly apology before the court of the Areopagites. (xvii.) SECT. 5. Paul's journey to Corinth, and thence to Antioch. (xviii. 1-22.) VIII. The Acts of the Apostles afford abundant evidence of the truth and divine original of the Christian religion; for we learn from this book, that the Gospel was not indebted for its success to deceit or fraud, but that it was wholly the result of the mighty power of God, and of the excellence and efficacy of the saving truths which it contains. The general and particular doctrines, comprised in the Acts of the Apostles, are perfectly in unison with the glorious truths revealed in the Gospels, and illustrated in the Apostolic Epistles; and are admirably suited to the state of the persons, whether Jews or Gentiles, to whom they were addressed. And the evidence which the apostles gave of their doctrines, in their appeals to prophecies and miracles, and the various gifts of the Spirit, were so numerous and so strong, and at the same time so admirably adapted to every class of persons, that the truth of the religion which they attest cannot be reasonably disputed. eye Further, the history itself is credible. It was written by a SECT. 6. Paul's third departure from Antioch-Consequences which he relates, and who was both able and disposed to person who was acquainted with the various circumstances of his preaching at Ephesus. (xviii. 23—28. xix.) SECT. 7. The labours of Paul in Greece and Asia Minor, and Luke was a companion of the apostles; he was himself an give a faithful narrative of every thing that occurred. Saint his journey towards Jerusalem. (xx.) SECT. 8. The persecution of Paul at Jerusalem-He is sent cerned in many of the incidents he has recorded. In the and ear witness of the facts, and was personally cona prisoner to Cæsarea. (xxi.—xxiii. 1—30.) SECT. 9. Paul's arrival at Cæsarea-the charges of the Jews the miraculous facts related in it are neither impossible, history itself there are no inconsistencies or contradictions; against him-His defence before Felix-Appeal to Cæsar-when we consider the almighty power of God to which they His defence before Agrippa, at whose request his cause was reheard. (xxiii. 31-35. xxiv.-xxvi.) SECT. 10. Narrative of Paul's voyage from Cæsarea-His shipwreck on the isle of Malta-His voyage thence to Rome, where he preaches the Gospel to the Jews, and resides for two years. (xxvii. xxviii.) In perusing the Acts of the Apostles, it will be desirable constantly to refer to the accompanying map of their respective journeys, particularly those of Saint Paul. In constructing this map, the accurate geographer D'Anville has principally been followed; the courses of the several winds that usually blow in the Levant or Mediterranean sea, together with their ancient names, are inserted from Dr. Shaw. VII. The narrative of the Acts of the Apostles is perspicuous and noble. Though it is not entirely free from Hebraisms, it is in general much purer than that of most 1 Travels in Barbary, vol. ii. p. 131. 3d edit. are ascribed; nor improbable, when we consider the grand design and occasion on account of which they were performed. The plainness and simplicity of the narrative are also strong circumstances in its favour. The writer appears to have been very honest and impartial, and to have set down fairly the objections which were made to Christianity both by Jews and Heathens, and the reflections which were cast upon it, as well as upon its first preachers. He has, likewise, with a just and ingenuous freedom, mentioned the weaknesses, faults, and prejudices, both of the apostles and of their converts. The occasional hints, which are dispersed through the epistles of Saint Paul, harmonize with the facts related in the history of the Acts of the Apostles; so that this history is the best guide we can have in studying the epistles. The other parts of the New Testament are in 2 Acts xiii. 16-41. 3 Michaelis, vol. iii. part i. pp. 331-335. Benson's History of the First Planting of Christianity, vol. ii. p. 259. Strabo the geographer, who lived in the same age as St. Paul, characterizes the inhabitants of Tarsus, as cherishing such a passion for philosophy and all the branches of polite literature, that they greatly excelled even Athens and Alexandria, and every other place where there were schools and academies for philosophy and literature. He adds, that the natives of Tarsus were in the practice of going abroad to other cities to perfect themselves. (Lib. xiv. vol. ii. pp. 960, 961. edit. Oxon.) This circumstance accounts for Saint Paul's going to Jerusalem, to finish his studies under Gamaliel. In every ancient seat of learning eloquence held a principal rank; and each species of it was denominated from the place where it was most practised, or in the greatest perfection. Thus we read of the chaste Attic eloquence, and of the florid Asiatic; and Tarsus also gave name to its peculiar mode, which, however, is least known, because, from the very nature of it, its productions were not likely to remain. The Tarsic eloVOL. II. 2S this section. 10 Thus, in Acts xvii. 28. he cites a verse from Aratus; in 1 Cor. xv. 33. he quotes another from Menander; and in Tit. i. 12. a verse from Epimenides. See an illustration of this last passage, supra, Vol. I. p. 81. 11 Acts xxii. 3. xxvi. 5. Gal. i. 14. 12 Michaelis makes St. Paul to have been a maker of mechanical instruments (vol. iv. pp. 183-186.); but all commentators are of opinion that he was a manufacturer of tents, for which, in the East, there was always a considerable demand. 13 To a man employed in making tents, the ideas of camps, arms, armour, warfare, military pay, would be familiar; and St. Paul introduces these and their concomitants so frequently, that his language seems to have been such as might rather have been expected from a soldier, than from one who lived in quiet times, and was a preacher of the gospel of peace. Pow ell's Discourses, p. 254. |