at least of questionable obligation, except what are enjoined in the apostolic rescript as "the things which are necessary. An attentive examination of the book appears to warrant our distinguishing between the design of the narrative and that of the particular discourses which are introduced into it. The scope of the former seems to have been, to evince the propriety and divine warrant of communicating the gospel to the gentiles; and, in a very important subordination to this, to establish the apostolic authority of Paul, a point which Jewish Christians were reluctant to admit. To the men of following times it is also peculiarly valuable for a reason which, though probably not in the mind of the writer, was undoubtedly in the contemplation of Divine wisdom: that it should be an authentic testimony to the manner in which Christianity was introduced and made its way among mankind; that this was not by stateauthority or any worldly inducements, but solely by its rational evidences and peaceful influence. With respect to the separate discourses, of which the outlines or any parts are inserted by the sacred writer, it is observable that, however different they may be in minor respects, they all point to one or more of the following objects: 1. That Jesus was the Messiah foretold and described in the former scriptures; to which as * Acts xv. 28. See Kypké, and Schleusner. acknowledged documents, and to ulterior Christian instruction, an habitual reference is made for the more complete information.* 2. The rights of gentile Christians, and their freedom from any obligation to observe the peculiarities of Judaism.+ 3. The accountableness of men for the moral state of their affections and conduct, and especially for the manner in which they treat the gospel testimony.‡ From these preparatory observations, the justness of which is submitted to the examination of the impartial inquirer, we proceed to collect the testimonies which are afforded by this part of the New Testament, on the Person and Characters of Jesus the Christ. I. The real HUMANITY of Christ is stated in the clearest terms. "Of the seed of David hath God, according to [his] promise, brought forth to Israel a Saviour, Jesus: Jesus the Nazarene, a man from God, demonstrated unto you by powers and miracles and signs, which through him God did among you. God consecrated him the Messiah, by the Holy Spirit and power. Thy holy Son, Jesus, whom thou hast consecrated *Chap. ii. 25, 34. iii. 18, 22, 25. iv. 11, 25. viii. 35. x.43. xiii. 23, 32-35, 47. xvii. 2, 3, 11. xxvi. 22, 23. xxviii. 23, 31. + Chap. x. xi. xv. Chap. ii. 38, 40. iii. 19, 23. vii. 51. xiii. 10, 38-41, *46; &e. the Messiah! dained."* The man whom he hath or II. Christ is represented as the AUTHOR and CAUSE of spiritual and immortal blessings. "Through the grace of the Lord Jesus, we believe that we shall be saved. And this salvation is in no other: for there is not another name under heaven given among men, by which we may be saved. He obtained the church, by his own blood. To him all the prophets bear witness, that every one who believeth on him shall, through his name, receive the forgiveness of sins. Him hath God exalted to his right hand, a Prince and Saviour, to give to Israel repentance and forgiveness of sins. The Holy and Righteous One; the Prince of life. -Through this [Saviour], the forgiveness of sins is declared unto you; and every one who believeth in him is justified from all [accusations] from which ye could not have been justified by the law of Moses. That the Christ should be a sufferer: and, being the first of the resurrection of the dead, should announce the light to the people [of the Jews,] and to the nations."+ * Chap. xiii. 23, yaye, the reading approved by Mill, Griesbach, Heinrichs, &c. ii. 22. x. 38. expirey It seems highly probable that in passages which clearly refer to the qualifications and office of our Lord, this verb is used with a designed reference to the appellative Messiah or Christ: see Dan. ix. 24, "to constitute the Most Holy One the Messiah." xvii. 31. iv. 27. + Chap. xv. 11; see Griesbach. iv. 12; see Note [A] at the III. The miracles which were wrought by the apparent instrumentality of the apostles, are attributed to the efficient power of Christ, as the servant and messenger of the Father. "In stretching forth thy hand for healing, and that signs and miracles may be done through the name of thy Holy Son Jesus. In the name of Jesus Christ the Nazarene, arise and Eneas, Jesus the Christ healeth walk! thee !"* IV. The extraordinary influences of the Holy Spirit upon the minds of men, and in producing miraculous effects, are ascribed to the efficient agency of Christ, in the same œconomical subordination to God the Father. "Being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, he hath poured out this [operation] which ye now behold and hear."t V. He is represented as the future and universal Judge, by the designation of the Almighty Father. "This is he who is ordained by God, to be Judge of the living and the dead. He hath appointed a day in which he will judge the world in righteousness, by the man whom he hath ordained; affording assurance [of this] to all, having raised him from the dead."t end of this Chapter. xx. 28. x. 43. v. 31. iii. 14, 15. xiii. 38. xxvi. 23. * Chap. iv. 30. iii. 6. ix. 33. xvi. 18. + Chap. ii. 38. Chap. x. 42. xvii. 31. VI. The institutions of religious instruction and worship, and the means of diffusing and preserving Christianity, are referred to Jesus Christ as their Founder and Director, their proximate Object and the Author of their success. i. Baptism was administered" in his name, and "to his name :"+ the one expression denoting his authority, as the origin of the institution; and the other pointing to him, as the OBJECT of the honour and obedience implied in this ob servance. Whatever may be, in other respects, the nature and extent of that honour and obedience which are thus signified, it is unquestionable that they recognize their object as the head of a religious dispensation. The apostle Paul puts the case of his " baptizing into his own name," as what would be equivalent to his setting up himself as the founder of a new religion :‡ and he describes the Israelites as having been, in an allusive or accommodated sense, "baptized unto Moses," as, by the divine direction, the founder of their sacred institutions.§ From some observations before advanced,|| it may, I trust be considered as established, that to perform a religious act "To the name" of a person, imports such homage as the nature, cha * Chap. x. 48. † Chap. viii. 16. xix. 5. In Chap. ii. 38, the preposition is Tì, which might be translated with regard to. § 1 Cor. x. 2. 1 Cor. i. 15. |