diff options
| -rw-r--r-- | 42303-0.txt | 399 | ||||
| -rw-r--r-- | 42303-0.zip | bin | 359594 -> 0 bytes | |||
| -rw-r--r-- | 42303-h.zip | bin | 435455 -> 0 bytes | |||
| -rw-r--r-- | 42303-h/42303-h.htm | 1015 |
4 files changed, 300 insertions, 1114 deletions
diff --git a/42303-0.txt b/42303-0.txt index 793d135..355410b 100644 --- a/42303-0.txt +++ b/42303-0.txt @@ -1,42 +1,4 @@ -The Project Gutenberg EBook of The Expositor's Bible: The Acts of the -Apostles, Vol. 2, by G. T. Stokes - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Expositor's Bible: The Acts of the Apostles, Vol. 2 - -Author: G. T. Stokes - -Editor: W. Robertson Nicoll - -Release Date: March 10, 2013 [EBook #42303] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: ACTS 2 *** - - - - -Produced by Colin Bell, Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - - +*** START OF THE PROJECT GUTENBERG EBOOK 42303 *** THE EXPOSITOR'S BIBLE @@ -15784,361 +15746,4 @@ transcriber and is placed in the public domain. End of the Project Gutenberg EBook of The Expositor's Bible: The Acts of the Apostles, Vol. 2, by G. T. Stokes -*** END OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: ACTS 2 *** - -***** This file should be named 42303-0.txt or 42303-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/2/3/0/42303/ - -Produced by Colin Bell, Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. Special rules, -set forth in the General Terms of Use part of this license, apply to -copying and distributing Project Gutenberg-tm electronic works to -protect the PROJECT GUTENBERG-tm concept and trademark. Project -Gutenberg is a registered trademark, and may not be used if you -charge for the eBooks, unless you receive specific permission. If you -do not charge anything for copies of this eBook, complying with the -rules is very easy. You may use this eBook for nearly any purpose -such as creation of derivative works, reports, performances and -research. They may be modified and printed and given away--you may do -practically ANYTHING with public domain eBooks. Redistribution is -subject to the trademark license, especially commercial -redistribution. - - - -*** START: FULL LICENSE *** - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full Project -Gutenberg-tm License available with this file or online at - www.gutenberg.org/license. - - -Section 1. General Terms of Use and Redistributing Project Gutenberg-tm -electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or destroy -all copies of Project Gutenberg-tm electronic works in your possession. -If you paid a fee for obtaining a copy of or access to a Project -Gutenberg-tm electronic work and you do not agree to be bound by the -terms of this agreement, you may obtain a refund from the person or -entity to whom you paid the fee as set forth in paragraph 1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this agreement -and help preserve free future access to Project Gutenberg-tm electronic -works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" -or PGLAF), owns a compilation copyright in the collection of Project -Gutenberg-tm electronic works. Nearly all the individual works in the -collection are in the public domain in the United States. If an -individual work is in the public domain in the United States and you are -located in the United States, we do not claim a right to prevent you from -copying, distributing, performing, displaying or creating derivative -works based on the work as long as all references to Project Gutenberg -are removed. Of course, we hope that you will support the Project -Gutenberg-tm mission of promoting free access to electronic works by -freely sharing Project Gutenberg-tm works in compliance with the terms of -this agreement for keeping the Project Gutenberg-tm name associated with -the work. You can easily comply with the terms of this agreement by -keeping this work in the same format with its attached full Project -Gutenberg-tm License when you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are in -a constant state of change. If you are outside the United States, check -the laws of your country in addition to the terms of this agreement -before downloading, copying, displaying, performing, distributing or -creating derivative works based on this work or any other Project -Gutenberg-tm work. The Foundation makes no representations concerning -the copyright status of any work in any country outside the United -States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other immediate -access to, the full Project Gutenberg-tm License must appear prominently -whenever any copy of a Project Gutenberg-tm work (any work on which the -phrase "Project Gutenberg" appears, or with which the phrase "Project -Gutenberg" is associated) is accessed, displayed, performed, viewed, -copied or distributed: - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - -1.E.2. If an individual Project Gutenberg-tm electronic work is derived -from the public domain (does not contain a notice indicating that it is -posted with permission of the copyright holder), the work can be copied -and distributed to anyone in the United States without paying any fees -or charges. If you are redistributing or providing access to a work -with the phrase "Project Gutenberg" associated with or appearing on the -work, you must comply either with the requirements of paragraphs 1.E.1 -through 1.E.7 or obtain permission for the use of the work and the -Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or -1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any additional -terms imposed by the copyright holder. Additional terms will be linked -to the Project Gutenberg-tm License for all works posted with the -permission of the copyright holder found at the beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including any -word processing or hypertext form. However, if you provide access to or -distribute copies of a Project Gutenberg-tm work in a format other than -"Plain Vanilla ASCII" or other format used in the official version -posted on the official Project Gutenberg-tm web site (www.gutenberg.org), -you must, at no additional cost, fee or expense to the user, provide a -copy, a means of exporting a copy, or a means of obtaining a copy upon -request, of the work in its original "Plain Vanilla ASCII" or other -form. Any alternate format must include the full Project Gutenberg-tm -License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works provided -that - -- You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is - owed to the owner of the Project Gutenberg-tm trademark, but he - has agreed to donate royalties under this paragraph to the - Project Gutenberg Literary Archive Foundation. Royalty payments - must be paid within 60 days following each date on which you - prepare (or are legally required to prepare) your periodic tax - returns. Royalty payments should be clearly marked as such and - sent to the Project Gutenberg Literary Archive Foundation at the - address specified in Section 4, "Information about donations to - the Project Gutenberg Literary Archive Foundation." - -- You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or - destroy all copies of the works possessed in a physical medium - and discontinue all use of and all access to other copies of - Project Gutenberg-tm works. - -- You provide, in accordance with paragraph 1.F.3, a full refund of any - money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days - of receipt of the work. - -- You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm -electronic work or group of works on different terms than are set -forth in this agreement, you must obtain permission in writing from -both the Project Gutenberg Literary Archive Foundation and Michael -Hart, the owner of the Project Gutenberg-tm trademark. Contact the -Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -public domain works in creating the Project Gutenberg-tm -collection. Despite these efforts, Project Gutenberg-tm electronic -works, and the medium on which they may be stored, may contain -"Defects," such as, but not limited to, incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other intellectual -property infringement, a defective or damaged disk or other medium, a -computer virus, or computer codes that damage or cannot be read by -your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium with -your written explanation. The person or entity that provided you with -the defective work may elect to provide a replacement copy in lieu of a -refund. If you received the work electronically, the person or entity -providing it to you may choose to give you a second opportunity to -receive the work electronically in lieu of a refund. If the second copy -is also defective, you may demand a refund in writing without further -opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO -WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of damages. -If any disclaimer or limitation set forth in this agreement violates the -law of the state applicable to this agreement, the agreement shall be -interpreted to make the maximum disclaimer or limitation permitted by -the applicable state law. The invalidity or unenforceability of any -provision of this agreement shall not void the remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in accordance -with this agreement, and any volunteers associated with the production, -promotion and distribution of Project Gutenberg-tm electronic works, -harmless from all liability, costs and expenses, including legal fees, -that arise directly or indirectly from any of the following which you do -or cause to occur: (a) distribution of this or any Project Gutenberg-tm -work, (b) alteration, modification, or additions or deletions to any -Project Gutenberg-tm work, and (c) any Defect you cause. - - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of computers -including obsolete, old, middle-aged and new computers. It exists -because of the efforts of hundreds of volunteers and donations from -people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future generations. -To learn more about the Project Gutenberg Literary Archive Foundation -and how your efforts and donations can help, see Sections 3 and 4 -and the Foundation information page at www.gutenberg.org - - -Section 3. Information about the Project Gutenberg Literary Archive -Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg -Literary Archive Foundation are tax deductible to the full extent -permitted by U.S. federal laws and your state's laws. - -The Foundation's principal office is located at 4557 Melan Dr. S. -Fairbanks, AK, 99712., but its volunteers and employees are scattered -throughout numerous locations. Its business office is located at 809 -North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email -contact links and up to date contact information can be found at the -Foundation's web site and official page at www.gutenberg.org/contact - -For additional contact information: - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To -SEND DONATIONS or determine the status of compliance for any -particular state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. -To donate, please visit: www.gutenberg.org/donate - - -Section 5. General Information About Project Gutenberg-tm electronic -works. - -Professor Michael S. Hart was the originator of the Project Gutenberg-tm -concept of a library of electronic works that could be freely shared -with anyone. For forty years, he produced and distributed Project -Gutenberg-tm eBooks with only a loose network of volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the U.S. -unless a copyright notice is included. Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - -Most people start at our Web site which has the main PG search facility: - - www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. +*** END OF THE PROJECT GUTENBERG EBOOK 42303 *** diff --git a/42303-0.zip b/42303-0.zip Binary files differdeleted file mode 100644 index ccb07a1..0000000 --- a/42303-0.zip +++ /dev/null diff --git a/42303-h.zip b/42303-h.zip Binary files differdeleted file mode 100644 index 9716a83..0000000 --- a/42303-h.zip +++ /dev/null diff --git a/42303-h/42303-h.htm b/42303-h/42303-h.htm index b421428..b363277 100644 --- a/42303-h/42303-h.htm +++ b/42303-h/42303-h.htm @@ -3,7 +3,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Project Gutenberg eBook of The Expositor's Bible: The Acts of the Apostles Vol. 2, by G. T. Stokes. @@ -209,50 +209,7 @@ li.pad { padding-top: 2.0%; } </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Expositor's Bible: The Acts of the -Apostles, Vol. 2, by G. T. Stokes - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Expositor's Bible: The Acts of the Apostles, Vol. 2 - -Author: G. T. Stokes - -Editor: W. Robertson Nicoll - -Release Date: March 10, 2013 [EBook #42303] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: ACTS 2 *** - - - - -Produced by Colin Bell, Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - - - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 42303 ***</div> <hr class="chap" /> @@ -416,7 +373,7 @@ The latter chapters of Acts are occupied to a great extent with the work of St. Paul during a comparatively brief period, while the first twenty chapters cover a space of well-nigh thirty years. The riot in Jerusalem and a -few speeches at Cæsarea occupy the larger portion of +few speeches at Cæsarea occupy the larger portion of the later narrative, and deal very largely with circumstances in St. Paul's life, his conversion and mission to the Gentiles, of which the earlier portion of this volume @@ -591,7 +548,7 @@ GEORGE T. STOKES.</p> <tr><td align="center">THE TRAINING OF SAUL THE RABBI.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> vii. 58; xxii. 3.</td></tr> <tr><td align="left"> </td><td align="right"><small>PAGE</small></td></tr> -<tr><td align="left"><p class="hanging">St. Paul's Appearance on the Christian Stage and its Results—The Tübingen Theory—His Parentage—Birthplace—Testimony of St. Epiphanius—Early Friends—Education—Trade—Gamaliel and his Influence—Evidence of Talmud—Pharisaic Schools—Their Casuistry and Exegesis—Parallel between Hagar and Sarah</p></td><td align="right"><a href="#Page_1">1</a>‑21</td></tr> +<tr><td align="left"><p class="hanging">St. Paul's Appearance on the Christian Stage and its Results—The Tübingen Theory—His Parentage—Birthplace—Testimony of St. Epiphanius—Early Friends—Education—Trade—Gamaliel and his Influence—Evidence of Talmud—Pharisaic Schools—Their Casuistry and Exegesis—Parallel between Hagar and Sarah</p></td><td align="right"><a href="#Page_1">1</a>‑21</td></tr> <tr><td align="center">CHAPTER II.</td></tr> <tr><td align="center">THE CONVERSION OF THE PERSECUTOR.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> viii. 3; ix. 1-6.</td></tr> @@ -607,11 +564,11 @@ GEORGE T. STOKES.</p> <tr><td align="center">CHAPTER V.</td></tr> <tr><td align="center">THE FIRST GENTILE CONVERT.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> x. 1-6.</td></tr> -<tr><td align="left"><p class="hanging">The Turning-points of Primitive Church History—Conversion of Saul and of Cornelius—Saul's earliest Ministry at Jerusalem—His Escape to Tarsus—St. Peter and Church in Joppa—Temporary Peace after Saul's Conversion—Caligula's attempt to erect his Statue in Jerusalem—St. Peter and Simon the Tanner—Time of Conversion of Cornelius was Providential—Place, Cæsarea-by-the-Sea, Providential—Cornelius, a Roman Centurion—The Legions and Palestine—Modern Authorities confirm the Acts—New Testament and Favourable Estimate of Soldiers—Catholic Nature of Christianity—Value of Discipline—Lessons Taught by Example of Cornelius</p></td><td align="right"><a href="#Page_92">92</a>‑114</td></tr> +<tr><td align="left"><p class="hanging">The Turning-points of Primitive Church History—Conversion of Saul and of Cornelius—Saul's earliest Ministry at Jerusalem—His Escape to Tarsus—St. Peter and Church in Joppa—Temporary Peace after Saul's Conversion—Caligula's attempt to erect his Statue in Jerusalem—St. Peter and Simon the Tanner—Time of Conversion of Cornelius was Providential—Place, Cæsarea-by-the-Sea, Providential—Cornelius, a Roman Centurion—The Legions and Palestine—Modern Authorities confirm the Acts—New Testament and Favourable Estimate of Soldiers—Catholic Nature of Christianity—Value of Discipline—Lessons Taught by Example of Cornelius</p></td><td align="right"><a href="#Page_92">92</a>‑114</td></tr> <tr><td align="center">CHAPTER VI.</td></tr> <tr><td align="center">THE PETRINE VISION AT JOPPA.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> x. 9-15.</td></tr> -<tr><td align="left"><span class="pagenum"><a name="Page_xiii" id="Page_xiii">[xiii]</a></span><p class="hanging">St. Peter led to Joppa Unconsciously—His Period of Repose—Joppa and Missions to the Gentile World—Jonah—Peter and the Hour of Prayer—Value of Forms—Canonical Hours—Tertullian's Testimony—Nature of Peter's Vision—Conditioned by his Natural State—Exactly suited to Destroy his Prejudices—John Calvin's View—St. Peter at Cæsarea—His Sermon—Not Latitudinarian, as some Think—But Truly Catholic—Peter presupposes some Knowledge of Gospel Facts—Evidence of Resurrection—Necessarily Limited—Unless Course of Human Affairs was to be Upset—And God's Usual Laws set Aside—Outpouring of Holy Ghost on Gentiles—Baptism of Cornelius</p></td><td align="right"><a href="#Page_115">115</a>‑141</td></tr> +<tr><td align="left"><span class="pagenum"><a name="Page_xiii" id="Page_xiii">[xiii]</a></span><p class="hanging">St. Peter led to Joppa Unconsciously—His Period of Repose—Joppa and Missions to the Gentile World—Jonah—Peter and the Hour of Prayer—Value of Forms—Canonical Hours—Tertullian's Testimony—Nature of Peter's Vision—Conditioned by his Natural State—Exactly suited to Destroy his Prejudices—John Calvin's View—St. Peter at Cæsarea—His Sermon—Not Latitudinarian, as some Think—But Truly Catholic—Peter presupposes some Knowledge of Gospel Facts—Evidence of Resurrection—Necessarily Limited—Unless Course of Human Affairs was to be Upset—And God's Usual Laws set Aside—Outpouring of Holy Ghost on Gentiles—Baptism of Cornelius</p></td><td align="right"><a href="#Page_115">115</a>‑141</td></tr> <tr><td align="center">CHAPTER VII.</td></tr> <tr><td align="center">THE HARVEST OF THE GENTILES.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xi. 26.</td></tr> @@ -619,7 +576,7 @@ GEORGE T. STOKES.</p> <tr><td align="center">CHAPTER VIII.</td></tr> <tr><td align="center">THE DEFEAT OF PRIDE.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xii. 1-3, 23, 24.</td></tr> -<tr><td align="left"><p class="hanging">Contact of Sacred and Secular History in this Chapter—Story of Herod Agrippa—Illustration of Principle of Heredity—First Martyrdom among Apostles—Character of James, Son of Zebedee—His Spiritual Eminence—His Death a Real Answer to Prayer—St. Peter's Deliverance—Granted to a Pleading Church—Angelic Interference—And the Proprieties of Christianity—Clement of Alexandria and the Pædagogue—Herod's Ostentation and Miserable Death—Testimony of Josephus</p></td><td align="right"><a href="#Page_164">164</a>‑187</td></tr> +<tr><td align="left"><p class="hanging">Contact of Sacred and Secular History in this Chapter—Story of Herod Agrippa—Illustration of Principle of Heredity—First Martyrdom among Apostles—Character of James, Son of Zebedee—His Spiritual Eminence—His Death a Real Answer to Prayer—St. Peter's Deliverance—Granted to a Pleading Church—Angelic Interference—And the Proprieties of Christianity—Clement of Alexandria and the Pædagogue—Herod's Ostentation and Miserable Death—Testimony of Josephus</p></td><td align="right"><a href="#Page_164">164</a>‑187</td></tr> <tr><td align="center">CHAPTER IX.</td></tr> <tr><td align="center">ST. PAUL'S ORDINATION AND FIRST MISSIONARY TOUR</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xiii. 2-4, 14; xiv. 1, 26.</td></tr> @@ -631,7 +588,7 @@ GEORGE T. STOKES.</p> <tr><td align="center">CHAPTER XI.</td></tr> <tr><td align="center">APOSTOLIC QUARRELS AND THE SECOND TOUR.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xv. 36, 39; xvi. 6, 8, 9.</td></tr> -<tr><td align="left"><p class="hanging">Introduction of Christianity to Greece—St. Peter and his Asserted Roman Episcopate of Twenty-five Years—Quarrel between St. Paul and St. Barnabas—Between St. Paul and St. Peter—Patristic Explanations—St. Augustine and St. Jerome—St. Paul's Opposition to Nepotism—Barnabas and Mark—Blessings of Sternness—The Wrath of Man praises God—Outline of St. Paul's Second Tour—Ramsay's Historical Geography of Asia Minor—Timothy's Ordination—The Gospel among the Celts—Jeremy Taylor and the <cite>Via Intelligentiæ</cite>—The Vision at Troas</p></td><td align="right"><a href="#Page_245">245</a>‑270</td></tr> +<tr><td align="left"><p class="hanging">Introduction of Christianity to Greece—St. Peter and his Asserted Roman Episcopate of Twenty-five Years—Quarrel between St. Paul and St. Barnabas—Between St. Paul and St. Peter—Patristic Explanations—St. Augustine and St. Jerome—St. Paul's Opposition to Nepotism—Barnabas and Mark—Blessings of Sternness—The Wrath of Man praises God—Outline of St. Paul's Second Tour—Ramsay's Historical Geography of Asia Minor—Timothy's Ordination—The Gospel among the Celts—Jeremy Taylor and the <cite>Via Intelligentiæ</cite>—The Vision at Troas</p></td><td align="right"><a href="#Page_245">245</a>‑270</td></tr> <tr><td align="center">CHAPTER XII.</td></tr> <tr><td align="center">ST. PAUL IN MACEDONIA.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xvi. 29, 31; xvii. 1, 2, 10.</td></tr> @@ -643,7 +600,7 @@ GEORGE T. STOKES.</p> <tr><td align="center">CHAPTER XIV.</td></tr> <tr><td align="center">THE EPHESIAN CHURCH AND ITS FOUNDATION.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xviii. 19-21, 24-26; xix. 1.</td></tr> -<tr><td align="left"><p class="hanging">History of Ephesus—Cenchreæ and its Church—Aquila and his Vow—Christianity and External Actions—Judaism and Christianity confounded by Romans—St. Paul's Journey to Ephesus and Jerusalem—Visit to Galatia—Ephesus and John's Disciples—Slow Progress of Gospel in Apostolic Age—Apollos and Meyer's Theory about Baptism—The Baptismal Formula—The School of Tyrannus—Ephesian Magic and its Professors—Story of St. Chrysostom—The Sons of Sceva</p></td><td align="right"><a href="#Page_331">331</a>‑356</td></tr> +<tr><td align="left"><p class="hanging">History of Ephesus—Cenchreæ and its Church—Aquila and his Vow—Christianity and External Actions—Judaism and Christianity confounded by Romans—St. Paul's Journey to Ephesus and Jerusalem—Visit to Galatia—Ephesus and John's Disciples—Slow Progress of Gospel in Apostolic Age—Apollos and Meyer's Theory about Baptism—The Baptismal Formula—The School of Tyrannus—Ephesian Magic and its Professors—Story of St. Chrysostom—The Sons of Sceva</p></td><td align="right"><a href="#Page_331">331</a>‑356</td></tr> <tr><td align="center">CHAPTER XV.</td></tr> <tr><td align="center">THE EPHESIAN RIOT AND A PRUDENT TOWN CLERK.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xix. 23-28.</td></tr> @@ -651,15 +608,15 @@ GEORGE T. STOKES.</p> <tr><td align="center">CHAPTER XVI.</td></tr> <tr><td align="center">ST. PAUL AND THE CHRISTIAN MINISTRY.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xx. 1, 7, 17-19, 28.</td></tr> -<tr><td align="left"><span class="pagenum"><a name="Page_xvi" id="Page_xvi">[xvi]</a></span><p class="hanging">St. Paul's Position in <small>A.D.</small> 57—Personal Character of St. Luke's Narrative—Defects of German Criticism—Apostle's Second Visit to Macedonia—"Round about unto Illyricum"—Visitation of Corinth—Passover at Philippi—Holy Communion at Troas—The Lord's Day in the Primitive Church—Argument from Silence, Dangers of—Justin Martyr on Sunday—Eucharistic Amen—Evening Celebrations—The Agape—Fasting Communion—St. Paul's Sermon and Eutychus—Miletus and Charge to Ephesian Elders—Its Apologetic Tone—St. Paul's view of Sermons—Decay of Modern Preaching—Apostolic Power of Prevision—The Ministry and Personal Religion—The Holy Ghost and Ordination—Origin of Episcopacy—Dr. Hatch's Theories unhistorical—Irenæus on Bishops—Derived from Apostles—Communicatio Idiomatum—St. Paul's Farewell</p></td><td align="right"><a href="#Page_385">385</a>‑421</td></tr> +<tr><td align="left"><span class="pagenum"><a name="Page_xvi" id="Page_xvi">[xvi]</a></span><p class="hanging">St. Paul's Position in <small>A.D.</small> 57—Personal Character of St. Luke's Narrative—Defects of German Criticism—Apostle's Second Visit to Macedonia—"Round about unto Illyricum"—Visitation of Corinth—Passover at Philippi—Holy Communion at Troas—The Lord's Day in the Primitive Church—Argument from Silence, Dangers of—Justin Martyr on Sunday—Eucharistic Amen—Evening Celebrations—The Agape—Fasting Communion—St. Paul's Sermon and Eutychus—Miletus and Charge to Ephesian Elders—Its Apologetic Tone—St. Paul's view of Sermons—Decay of Modern Preaching—Apostolic Power of Prevision—The Ministry and Personal Religion—The Holy Ghost and Ordination—Origin of Episcopacy—Dr. Hatch's Theories unhistorical—Irenæus on Bishops—Derived from Apostles—Communicatio Idiomatum—St. Paul's Farewell</p></td><td align="right"><a href="#Page_385">385</a>‑421</td></tr> <tr><td align="center">CHAPTER XVII.</td></tr> <tr><td align="center">A PRISONER IN BONDS.</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xxi. 2, 3, 17, 33, 39, 40; xxii. 22, 30; xxiv. 1; xxvi. 1.</td></tr> -<tr><td align="left"><p class="hanging">St. Paul's Voyage from Miletus to Jerusalem—Christianity at Tyre—"The Seed growing silently"—The Church at Cæsarea and its Teachers—St. Paul's Interview with St. James—The Nazarite Vow—St. Paul's Arrest and Appearance before the Sanhedrin—His Defence before Felix—Felix and Drusilla—Lessons of St. Paul's Vicissitudes—Agabus and Prophesying—St. James and Compromise—St. Paul and the High Priest—His Quickness and Tact—Tertullian on Flight in Persecution—Quietism and Quakerism—St. Paul and the Herodian Family—Argument of his Address before Agrippa and Bernice—His Appeal to Cæsar</p></td><td align="right"><a href="#Page_422">422</a>‑449</td></tr> +<tr><td align="left"><p class="hanging">St. Paul's Voyage from Miletus to Jerusalem—Christianity at Tyre—"The Seed growing silently"—The Church at Cæsarea and its Teachers—St. Paul's Interview with St. James—The Nazarite Vow—St. Paul's Arrest and Appearance before the Sanhedrin—His Defence before Felix—Felix and Drusilla—Lessons of St. Paul's Vicissitudes—Agabus and Prophesying—St. James and Compromise—St. Paul and the High Priest—His Quickness and Tact—Tertullian on Flight in Persecution—Quietism and Quakerism—St. Paul and the Herodian Family—Argument of his Address before Agrippa and Bernice—His Appeal to Cæsar</p></td><td align="right"><a href="#Page_422">422</a>‑449</td></tr> <tr><td align="center">CHAPTER XVIII.</td></tr> <tr><td align="center">"IN PERILS ON THE SEA."</td></tr> <tr><td align="center"><span class="smcap">Acts</span> xxvii. 1-3; xxviii. 16.</td></tr> -<tr><td align="left"><p class="hanging">St. Paul as a Traveller and a Prisoner—Length of his Imprisonment—Blessed Results of his Captivity—"The Prisoner of the Lord"—Teaching of the Seventeenth Sunday after Trinity—His Captivity Benefited—(<em>a</em>) His Personal Religion—(<em>b</em>) The Church at Cæsarea—(<em>c</em>) The Church at Rome—(<em>d</em>) The Universal Church—Composition of St. Luke's Gospel—Technical Use of word Gospel—Testimony of Aristides and Irenæus—Epistles of the Captivity—Story of the Voyage to Rome—Roman Provincial Organisation—Writings of Mr. James Smith of Jordanhills—Church at Sidon—The Storm—Malta and Puteoli—Christianity at Pompeii—Christian Inscription there Discovered—St. Paul's Approach to Rome—Intense Humanity of the Apostle—Interview with the local Jewish Sanhedrin—Christianity at Rome—Investigations of Harnack and Schürer</p></td><td align="right"><a href="#Page_450">450</a>‑471</td></tr> +<tr><td align="left"><p class="hanging">St. Paul as a Traveller and a Prisoner—Length of his Imprisonment—Blessed Results of his Captivity—"The Prisoner of the Lord"—Teaching of the Seventeenth Sunday after Trinity—His Captivity Benefited—(<em>a</em>) His Personal Religion—(<em>b</em>) The Church at Cæsarea—(<em>c</em>) The Church at Rome—(<em>d</em>) The Universal Church—Composition of St. Luke's Gospel—Technical Use of word Gospel—Testimony of Aristides and Irenæus—Epistles of the Captivity—Story of the Voyage to Rome—Roman Provincial Organisation—Writings of Mr. James Smith of Jordanhills—Church at Sidon—The Storm—Malta and Puteoli—Christianity at Pompeii—Christian Inscription there Discovered—St. Paul's Approach to Rome—Intense Humanity of the Apostle—Interview with the local Jewish Sanhedrin—Christianity at Rome—Investigations of Harnack and Schürer</p></td><td align="right"><a href="#Page_450">450</a>‑471</td></tr> </table></div> <hr class="chap" /> @@ -1518,10 +1475,10 @@ by the Romans as the Prince of the Jews,<a name="FNanchor_23_23" id="FNanchor_23 they could formally treat, and by whom they could manage a nation which, differing from all others in its manners and customs, was scattered all over the world, -and often gave much trouble. Julius Cæsar laid down +and often gave much trouble. Julius Cæsar laid down the lines on which Jewish privileges and Roman policy were based, and that half a century before the Christian -era. Julius Cæsar had been greatly assisted in +era. Julius Cæsar had been greatly assisted in his Alexandrian war by the Jewish high priest Hyrcanus, so he issued an edict in the year 47 <small>B.C.</small>, which, after reciting the services of Hyrcanus, proceeds @@ -1531,7 +1488,7 @@ by law or accorded by courtesy; and if hereafter any question arise touching the Jewish polity, I desire that the determination thereof be referred to him"; an edict which, confirmed as it was again and<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> -again, not only by Julius Cæsar, but by several subsequent +again, not only by Julius Cæsar, but by several subsequent emperors, gave the high priest the fullest jurisdiction over the Jews, wherever they dwelt, in things pertaining to their own religion.<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> It was therefore @@ -1982,7 +1939,7 @@ and the conscious presence of God and the direct work of the Spirit could ever have absolved penitent sinners from using a human ministry and seeking direction and help from mortals like themselves, surely it was in -the cases of Saul of Tarsus and Cornelius of Cæsarea; +the cases of Saul of Tarsus and Cornelius of Cæsarea; and yet in both cases a very important portion of the revelation made consisted in a simple intimation where human assistance could be found.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a></p> @@ -2022,7 +1979,7 @@ in Romans xvi. 22 and implied in 1 Corinthians xvi. 21. (6) Ophthalmia would account for St. Paul's ignorance of the person of the high priest (Acts xxiii. 5).<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> This question has, however, been a moot point since the -days of the second century, when Irenæus of Lyons +days of the second century, when Irenæus of Lyons discussed it in his great work against Heresies, book v., ch. iii., and Tertullian suggested that St.<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> Paul's stake in the flesh was simply an exaggerated @@ -2558,7 +2515,7 @@ His doings and the doings of the children of men. We see Christ revealing Himself now to Saul and then to Ananias, informing the latter of the revelations made to the former; just as He subsequently revealed Himself -almost simultaneously to Cornelius at Cæsarea and to +almost simultaneously to Cornelius at Cæsarea and to Simon Peter at Joppa, preparing the one for the other. The Lord thus hints at an explanation of those simultaneous cravings, aspirations, and spiritual desires @@ -2584,7 +2541,7 @@ a man who was to die for God's people. Mankind, all the world over, was unconsciously longing with a divinely inspired desire for that very salvation which God was then revealing; just as upon the narrower -stage of Damascus or Cæsarea Jesus Christ inspired +stage of Damascus or Cæsarea Jesus Christ inspired Saul and Cornelius with a Divine want and prepared Ananias and Peter to satisfy it. John Keble in his poem for Easter Monday has well seized and illustrated @@ -3157,7 +3114,7 @@ retirement. There are dozens of town lands—subdivisions of the parishes—which are called deserts or diserts,<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> because they constituted solitudes set apart for hermit life after the example of St. Paul in Arabia -and John the Baptist in the deserts of Judæa. While, +and John the Baptist in the deserts of Judæa. While, again, when we turn northwards along the western seaboard of Ireland, we shall find numerous islands<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> like the Skelligs, Ardoilen or the High Island, off the @@ -3260,7 +3217,7 @@ condemnation of the devil."</p> <blockquote> -<p>"Now there was a certain man in Cæsarea, Cornelius by name, a centurion +<p>"Now there was a certain man in Cæsarea, Cornelius by name, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God alway. He saw in a vision openly, as it were about the @@ -3315,13 +3272,13 @@ him as he prayed in the Temple the scope and sphere of his future work, saying, "Depart: for I will send thee forth far hence unto the Gentiles" (see Acts xxii. 21). The Christians of Jerusalem, having learned -the designs of his enemies, conveyed Saul to Cæsarea, +the designs of his enemies, conveyed Saul to Cæsarea, the chief Roman port of Palestine, whence they despatched him to Cilicia, his native province, where he laboured in obscurity and quietness for some time. St. Peter may have been one of the rescue party who saved Saul from the hands of his enemies escorting -him to Cæsarea, and this circumstance may have +him to Cæsarea, and this circumstance may have led him to the western district of the country. At<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> any rate we find him soon after labouring in Western Palestine at some distance from Jerusalem. Philip @@ -3394,9 +3351,9 @@ else to think of than how to persecute a new sect that was as yet rigorously scrupulous in observing the law of Moses. During this period of repose from persecution St. Peter made his tour of inspection -"throughout all parts," Samaria, Galilee, Judæa, terminating +"throughout all parts," Samaria, Galilee, Judæa, terminating with Lydda, where he healed, or at least<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> -prayed for the healing of, Æneas,<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> and with Joppa, +prayed for the healing of, Æneas,<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> and with Joppa, where his prayer was followed by the restoration of Tabitha or Dorcas, who has given a designation now widely applied to the assistance which devout women @@ -3410,7 +3367,7 @@ patience to know God's mind and will which were soon to be opened out to him. We have now traced the line of events which connect the conversion of Saul of Tarsus with that of Cornelius the centurion -of Cæsarea. Let us apply ourselves to the circumstances +of Cæsarea. Let us apply ourselves to the circumstances surrounding the latter event, which is of such vital importance to us Gentile Christians as having been the formal Divine proclamation to the Church and @@ -3477,7 +3434,7 @@ strengthen thine heart: wait, I say, upon the Lord."<a name="FNanchor_67_67" id= <p>II. Again, the <em>place</em> where the Church burst its Jewish shell and emerged into full gospel freedom is -noteworthy. It was at Cæsarea. It is a great pity that +noteworthy. It was at Cæsarea. It is a great pity that people do not make more use of maps in their study of<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> Holy Scripture. Sunday evenings are often a dull time in Christian households, and the bare mechanical @@ -3486,7 +3443,7 @@ makes them duller. How much livelier, interesting, and instructive they would be were an attempt made to trace the journeys of the apostles with a map, or to study the scenes where they laboured—Jerusalem, -Cæsarea, Damascus, Ephesus, Athens, and Rome—with +Cæsarea, Damascus, Ephesus, Athens, and Rome—with some of the helps which modern scholarship and commercial enterprise now place within easy reach. I can speak thus with the force of personal experience, for @@ -3509,28 +3466,28 @@ true conception of its history. In this respect at least secular history and sacred history are alike. Without a careful study of the map we cannot understand God's dealings with the Church of Christ, as is manifest from -the case of Cæsarea at which we have arrived. The +the case of Cæsarea at which we have arrived. The narratives of the Gospels and of the Acts will be confused, unintelligible, unless we understand that there -were two Cæsareas in Palestine, one never mentioned +were two Cæsareas in Palestine, one never mentioned in the Gospels, the other never mentioned in the Acts. -Cæsarea Philippi was a celebrated city of North-eastern +Cæsarea Philippi was a celebrated city of North-eastern Palestine. It was when our Lord was within its borders that St. Peter made his celebrated confession, "Thou art the Christ, the Son of the living God," told of in St. Matthew xvi. 13-16. This is the only -Cæsarea of which we hear in the Gospels. It was +Cæsarea of which we hear in the Gospels. It was an inland town, built by the Herods in joint honour of themselves and of their patrons the Emperors of Rome, and bore all the traces of its origin. It was decorated with a splendid pagan temple, was a thoroughly pagan town, and was therefore abhorred by -every true Jew. There was another Cæsarea, the great +every true Jew. There was another Cæsarea, the great Roman port of Palestine and the capital, where the Roman governors resided. It was situated in the borders of Phœnicia, in a north-westerly direction from Jerusalem, with which it was connected by a fine -military road.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> This Cæsarea had been originally built<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> +military road.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> This Cæsarea had been originally built<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> by Herod the Great. He spent twelve years at this undertaking, and succeeded in making it a splendid monument of the magnificence of his conceptions. The @@ -3552,7 +3509,7 @@ down vast stones of above fifty feet in length, not less than eighteen in breadth and nine in depth, into twenty fathoms deep."<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> The Romans, when they took possession of Palestine, adopted and developed Herod's plans, -and established Cæsarea on the coast as the permanent +and established Cæsarea on the coast as the permanent residence of the procurator of Palestine. And it was a wise policy. The Romans, like the English, had a genius for government. They fixed their provincial @@ -3562,14 +3519,14 @@ case Calcutta, Bombay, Madras, Capetown, Quebec, and Dublin are all seaport towns. And so in ancient times Antioch, Alexandria, Tarsus, Ephesus, Marseilles,<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> Corinth, London, were all seaports and provincial Roman -capitals as Cæsarea was in Palestine. And it was a very +capitals as Cæsarea was in Palestine. And it was a very wise policy. The Jews were a fierce, bold, determined people when they revolted. If the seat of Roman rule had been fixed at Jerusalem, a rebellion might completely cut off all effective relief from the besieged -garrison, which would never happen at Cæsarea so long +garrison, which would never happen at Cæsarea so long as the command of the sea was vested in the vast -navies which the Roman State possessed. Cæsarea +navies which the Roman State possessed. Cæsarea was to a large extent a Gentile city, though within some seventy miles of Jerusalem. It had a considerable Jewish population with their attendant synagogues, @@ -3733,7 +3690,7 @@ flaunting themselves beneath the very eye of the sun. And as the spiritual result we find that this small measure of pagan discipline acted as a preparation for Christianity, and became under the Divine guidance -the means of fitting men like Cornelius of Cæsarea +the means of fitting men like Cornelius of Cæsarea for the reception of the gospel message of purity and peace.<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a></p> <p><span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span></p> @@ -3744,7 +3701,7 @@ the Gentile world. The choice of Cornelius is marked by all that skill and prudence, that careful adaptation of means to ends which the Divine workmanship, whether in nature or in grace, ever displays. There -were many Roman centurions stationed at Cæsarea, +were many Roman centurions stationed at Cæsarea, yet none was chosen save Cornelius, and that because he was "a devout man who feared God with all his house, praying to God always, and giving much alms @@ -3791,7 +3748,7 @@ upon them because they were not circumcised. They were merely bound to worship the true God and observe certain moral precepts said to have been delivered to Noah.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a> Such was Cornelius whom the providence of -God had led from Italy to Cæsarea for this very +God had led from Italy to Cæsarea for this very purpose, to fulfil His purposes of mercy towards the Gentile world. His residence there had taught him the truth and beauty of the pure worship of Jehovah @@ -3944,7 +3901,7 @@ God bestows upon the history of individuals as well as of the Church at large. Let us now turn to the other figure, St. Peter, and see if the Lord's providence may not be traced with equal clearness in the circumstances -of his case also. We have found Cornelius at Cæsarea, +of his case also. We have found Cornelius at Cæsarea, the great Roman port and garrison of Palestine, a very fitting and natural place for a Roman centurion to be<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> located. We find Peter at this very same time at @@ -4019,7 +3976,7 @@ should be fruitless, because their natures are poor, shallow, uncultivated, where the seed springs up rapidly but brings forth no fruit to perfection, because it has no<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> deepness of earth. It is no wonder that St. Peter should -have spoken with power at Cæsarea and been successful +have spoken with power at Cæsarea and been successful in opening the door of faith to the Gentiles, because he prepared himself for doing the Divine work by the discipline of meditation and thought and spiritual @@ -4097,7 +4054,7 @@ unclean.</p> <p>II. We note, again, the <em>time</em> when the vision was granted to St. Peter and the mind of the Lord was more -fully disclosed to him. Joppa is separated from Cæsarea +fully disclosed to him. Joppa is separated from Cæsarea by a distance of thirty miles. The leading coast towns were then connected by an excellent road, along which horses and vehicles passed with ease. The centurion @@ -4107,7 +4064,7 @@ a devout soldier to summon St. Peter to his presence. They doubtless travelled on horseback, leading spare beasts for the accommodation of the Apostle. Less than twenty-four hours after their departure from<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> -Cæsarea they drew nigh to Joppa, and then it was that +Cæsarea they drew nigh to Joppa, and then it was that God revealed His purposes to His beloved servant. The very hour can be fixed. Cornelius saw the angel at the ninth hour, when, as he himself tells us, "he was @@ -4367,16 +4324,16 @@ city of the Great King, until the consummation of all things.</p> <p>IV. The sacred historian next presents St. Peter at -Cæsarea. The Apostle rose up obedient to the Divine +Cæsarea. The Apostle rose up obedient to the Divine communication, admitted the men who sought him, lodged them for the night, departed back the next day<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> along the same road which they had followed, and arrived -at Cæsarea on the fourth day from the original appearance +at Cæsarea on the fourth day from the original appearance to Cornelius; so that if the angel had been seen by the centurion on Saturday or the Sabbath the vision would have been seen at Joppa on the Lord's Day, and then on Tuesday St. Peter must have arrived at -Cæsarea. St. Peter did not travel alone. He doubtless +Cæsarea. St. Peter did not travel alone. He doubtless communicated the vision he had seen to the Church at Joppa at the evening hour of devotion, and determined to associate with himself six prominent members @@ -4459,7 +4416,7 @@ preaching good tidings of peace by Jesus Christ (He is Lord of all)—that saying ye yourselves know." Cornelius and his friends were devout and eager students of Jewish religious movements, and they had heard in -Cæsarea vague reports of the words and doings of the +Cæsarea vague reports of the words and doings of the great prophet who had caused such commotion a few years before. But then they were outside the bounds of Israel, whose religious authorities had rejected this @@ -4705,7 +4662,7 @@ displayed itself in sacred song and holy praise: "They heard them speak with tongues and magnify God." Greek was practically the one tongue of all those who were present. The new converts had been inhabitants -for years of Cæsarea which was now one of the most +for years of Cæsarea which was now one of the most thoroughly Greek towns in Palestine, so that the gift of tongues as displayed on this occasion must have been<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> of somewhat different character from that exercised on @@ -4795,7 +4752,7 @@ light shed upon some modern questions from this divinely written ecclesiastical history.</p> <p>I. St. Peter tarried a certain time with Cornelius and -the other new converts at Cæsarea. There was doubtless +the other new converts at Cæsarea. There was doubtless much to be taught and much to be set in order. Baptism was in the early Church administered when the converts were yet immature in faith and knowledge. @@ -4811,17 +4768,17 @@ taken their stand upon the Christian platform, and were able to view the matter from the true vantage point, they were admitted into fuller and deeper mysteries. Peter too must have had his work cut out -for him at Cæsarea in striving to organise the Church. +for him at Cæsarea in striving to organise the Church. St. Philip may have here lent his aid, and may have been constituted the resident head of the local Church.<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a> After the baptism of the Ethiopian eunuch he worked -his way up to Cæsarea, preaching in all the towns and +his way up to Cæsarea, preaching in all the towns and villages of that populous district. There he seems to have fixed his residence, as fifteen years or so later we find him permanently located in that city with his "four daughters, virgins, which did prophesy" (Acts xxi. 8, 9). We may be sure that some such Church organisation -was immediately started at Cæsarea. We have already +was immediately started at Cæsarea. We have already traced the work of organisation in Jerusalem. The apostles originally embraced in themselves all ministerial offices, as in turn these offices were originally all @@ -4834,11 +4791,11 @@ St. Paul's conversion there was an organised Church, Ananias being the head and chief of it, with whom communications were officially held; while the notices about Joppa and the six witnesses of his action whom<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> -St. Peter brought with him to Cæsarea indicate that +St. Peter brought with him to Cæsarea indicate that an assembly or Church organised after the model of the Jerusalem Church existed in that town.</p> -<p>Having concluded his work in Cæsarea St. Peter returned +<p>Having concluded his work in Cæsarea St. Peter returned to Jerusalem, and there had to render an account of his action and was placed upon his defence. "When Peter was come up to Jerusalem, they that were of the @@ -4874,7 +4831,7 @@ successor of St. Peter, saying that the Holy See may be judged by no man. They therefore called upon the Pope to condemn himself, as he alone was a judge competent to exercise such a function. This story, according -to Döllinger, was forged about the year 500, and it +to Döllinger, was forged about the year 500, and it clearly exhibits the different view taken of the position of St. Peter in the Church of Jerusalem and of his alleged successors in the Church of Rome five centuries @@ -4930,7 +4887,7 @@ and brilliant but very wicked city so much needed? Our answer to these queries is very short and plain. We think that the preaching of the Hellenists of Cyprus to the Gentiles of Antioch must have been -the result of St. Peter's action at Cæsarea, else why +the result of St. Peter's action at Cæsarea, else why did they wait till Antioch was reached to open their mouths to the pagan world? Surely if the sight of sin and wickedness and civilised depravity was necessary @@ -4940,10 +4897,10 @@ with scenes quite sufficient to unseal their lips. But the force of national prejudice and of religious exclusiveness was too strong till they came to Antioch, where tidings must have reached them of the vision and -action of St. Peter at Cæsarea.</p> +action of St. Peter at Cæsarea.</p> <p>It is easy to see why this information reached the -missionaries at Antioch. Cæsarea was the Roman +missionaries at Antioch. Cæsarea was the Roman capital of Palestine, and was a seaport. Antioch was the Roman capital of the province of Syria, an immense extent of territory, which included not merely the @@ -4957,11 +4914,11 @@ the province of Syria, and its ruler or president was dependent upon the governor of Syria. It is therefore in strictest accordance with the facts of Roman history when St. Luke tells in his Gospel (ii. 2) -concerning the taxation of Augustus Cæsar, "This +concerning the taxation of Augustus Cæsar, "This was the first enrolment made when Quirinus was governor of Syria." Antioch being then the seat of the central government of the eastern division of the -Roman Empire, and Cæsarea being the headquarters +Roman Empire, and Cæsarea being the headquarters of an important lieutenant of the Syrian proconsul, it is no wonder there should have been very constant intercourse between the two places. The great magazines @@ -4970,7 +4927,7 @@ Antioch, and there too the money was coined necessary to pay the troops and to carry on commercial intercourse. It must have been very easy for an official like Cornelius, or even for any simple private -soldier or for an ordinary Jew or Christian of Cæsarea,<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> +soldier or for an ordinary Jew or Christian of Cæsarea,<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> to communicate with Antioch, and to send word concerning the proceedings of St. Peter and the blessings vouchsafed by God to any devout person who might be @@ -4980,7 +4937,7 @@ various lands by the persecution at Jerusalem restrained themselves to the Jews alone throughout their previous labours, when the men of Cyprus and Cyrene heard tidings at Antioch of St. Peter and his doings -and revelations at Cæsarea, they at last allowed free +and revelations at Cæsarea, they at last allowed free scope to their longings which long ago had found place in their more liberalised hearts, and testified to the Gentiles of Antioch concerning the gladsome story of @@ -5159,7 +5116,7 @@ intending, doubtless, to tell merely their Jewish fellow-countrymen and religionists of the Messiah whose love and power they had themselves experienced. Here,<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> however, they were met by the startling information -from Cæsarea. They were, however, prepared for it. +from Cæsarea. They were, however, prepared for it. They were Hellenistic Jews like St. Stephen. They had listened to his burning words, and had followed closely his epoch-making speeches whereby he confounded @@ -5204,7 +5161,7 @@ to send word of their proceedings up to the apostles and supreme council who ruled their parent society in the same city. We see a clear indication that the events at Antioch happened subsequently to those at -Cæsarea in the manner in which the news was received +Cæsarea in the manner in which the news was received at Jerusalem. There seems to have been no strife, no discussion, no controversy. The question had been already raised and decided after St. Peter's return. So @@ -5449,7 +5406,7 @@ acted towards the Jerusalem Church as the Jewish community had been used to treat their countrymen: "The disciples, every man according to his ability, determined to send relief unto the brethren that dwelt -in Judæa: which also they did, sending it to the elders +in Judæa: which also they did, sending it to the elders by the hand of Barnabas and Saul."</p> <hr class="chap" /> @@ -5491,7 +5448,7 @@ years previously, Roman procurators and Jewish priests and the Sanhedrin then possessed or at least used the power of the sword in Jerusalem, while a word had not been heard of a Herod exercising capital jurisdiction<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> -in Judæa for more than forty years. Who was this +in Judæa for more than forty years. Who was this Herod? Whence came he? How does he emerge so suddenly upon the stage? As great confusion exists in the minds of many Bible students about the ramifications @@ -5530,14 +5487,14 @@ with Drusus, the son of the Emperor Tiberius, by whom he was led into the wildest extravagance. He was banished from Rome about that year, and was obliged to retire to Palestine, contenting himself with -the small official post of Ædile of Tiberias in Galilee, +the small official post of Ædile of Tiberias in Galilee, given him by his uncle Herod Antipas, which he held about the time when our Lord was teaching in that neighbourhood. During the next six years the fortunes of Agrippa were of the most chequered kind. He soon quarrelled with Antipas, and is next found a fugitive at the court of Antioch with the Prefect of the East. He -there borrowed from a money-lender the sum of £800 +there borrowed from a money-lender the sum of £800 at 12<sup><small>1</small></sup>⁄<sub><small>2</small></sub> per cent. interest, to enable him to go to Rome and push his interests at the imperial court. He was arrested, however, for a large debt due to the Treasury @@ -5551,7 +5508,7 @@ by him King of Trachonitis, a dominion which Caligula and subsequently Claudius enlarged by degrees, till in the year 41 he was invested with the kingdom of the whole of Palestine, including Galilee, Samaria, and -Judæa, of which Agrippa proceeded to take formal possession +Judæa, of which Agrippa proceeded to take formal possession about twelve months before the events recorded in the twelfth chapter of Acts.<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a></p> @@ -5869,7 +5826,7 @@ same assistance vouchsafed to St. James who had just been put to death? Why was not the same assistance vouchsafed to St. Peter himself when he was martyred at Rome, or to St. Paul when he lay in the dungeon in -the same city of Rome or at Cæsarea? Simply, we +the same city of Rome or at Cæsarea? Simply, we reply, because God's hour was not yet come and the Apostle's work was not yet done. St. James's work was done, and therefore the Lord did not immediately @@ -5879,7 +5836,7 @@ The wrath of man became the instrument whereby the praises of God were chanted and the soul of the righteous conveyed to its appointed place. The Lord did not interfere when St. Paul was cast into the prison -house at Cæsarea, or St. Peter incarcerated in the +house at Cæsarea, or St. Peter incarcerated in the Roman dungeon, because they had then a great work to do in showing how His servants can suffer as well as work. But now St. Peter had many a long year of @@ -6043,7 +6000,7 @@ as we might.</p> which was a critical one for the Church. It struck a blow at Herod's new policy of persecution unto death; it may have induced him to depart from -Jerusalem and descend to Cæsarea, where he met his +Jerusalem and descend to Cæsarea, where he met his end, leaving the Church at Jerusalem in peace; and the deliverance must have thrown a certain marvellous halo round St. Peter when he appeared again at<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> @@ -6054,7 +6011,7 @@ position without any fear for his life.</p> defeat of pride, ostentation, and earthly power. The circumstances are well known. Herod, vexed perhaps by his disappointment in the matter of Peter, went down -to Cæsarea, which his grandfather had magnificently +to Cæsarea, which his grandfather had magnificently adorned. But he had other reasons too. He had a quarrel with the men of Tyre and Sidon, and he would take effective measures against them. Tyre and Sidon @@ -6066,9 +6023,9 @@ food supplies upon other and distant lands.<a name="FNanchor_102_102" id="FNanch of Tyre and Sidon were not, however, unacquainted with the ways of Eastern courts. They bribed the king's chamberlain, and Herod was appeased. There -was another motive which led Herod to Cæsarea. It +was another motive which led Herod to Cæsarea. It was connected with his Roman experience and with -his courtier-life. The Emperor Claudius Cæsar was his +his courtier-life. The Emperor Claudius Cæsar was his friend and patron. To him Herod owed his restoration to the rich dominions of his grandfather. That emperor had gone in the previous year, <small>A.D.</small> 43, to conquer Britain. @@ -6087,13 +6044,13 @@ may have passed before Herod heard of his patron's doings. Jewish scruples would not allow him to celebrate games after the Roman fashion at Jerusalem, and for this purpose therefore he descended to the -Romanised city of Cæsarea, where all the appliances +Romanised city of Cæsarea, where all the appliances necessary for that purpose were kept in readiness. There is thus a link which binds together the history of our own nation and this interesting incident in early Christian history. The games were duly celebrated, but they were destined to be Herod's last act. On an -appointed day he sat in the theatre of Cæsarea to receive +appointed day he sat in the theatre of Cæsarea to receive the ambassadors from Tyre and Sidon. He presented himself early in the morning to the sight of the multitude clad in a robe of silver which flashed in the light @@ -6235,11 +6192,11 @@ life and action.</p> <p>It is with an expositor or preacher exactly the opposite as with the Church historian or biographer of St. Paul. A writer gifted with the exuberant -imagination, the minute knowledge of a Rénan or a +imagination, the minute knowledge of a Rénan or a Farrar naturally finds in the details of travel with which the latter portion of the Acts is crowded matter for abundant discussion. He can pour forth the -treasures of information which modern archæological +treasures of information which modern archæological research has furnished shedding light upon the movements of the Apostle. But with the preacher or expositor it is otherwise. There are numerous incidents @@ -6275,7 +6232,7 @@ and ideas of the times far better than many a modern writer. Calvin thinks that this revelation of the Holy Ghost and this ordination by the hands of the Antiochene prophets were absolutely necessary to complete the -work begun by St. Peter at Cæsarea, and for this +work begun by St. Peter at Cæsarea, and for this reason. The prejudices of the Jewish Christians against their Gentile brethren were so strong, that they would regard the vision at Joppa as applying, not as a general @@ -6511,7 +6468,7 @@ of Asia Minor, preparing the way by their pure morality<span class="pagenum"><a and monotheistic teaching for the fuller and richer truths of Christianity.<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a> But St. Paul had fixed his eagle gaze upon Antioch of Pisidia, a town which had -been made by Augustus Cæsar the great centre of this +been made by Augustus Cæsar the great centre of this part of Asia Minor, whence military roads radiated in every direction, lending thereby the assistance of imperial organisation to the progress of the gospel. @@ -6607,7 +6564,7 @@ same even at Paphos, where St. Paul came in contact with the proconsul Sergius Paulus. The Jewish element here again appears, though in more active opposition than seems to have been elsewhere offered. Sergius -Paulus was a Roman citizen like Cornelius of Cæsarea.<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> +Paulus was a Roman citizen like Cornelius of Cæsarea.<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> He had become dissatisfied with the belief of his forefathers. He had now come into contact with the mystic East, and had yielded himself to the guidance @@ -6677,14 +6634,14 @@ against the sacred writer. Let us inquire into its justice and the facts of the case. The Roman provinces were divided into two classes, senatorial and imperial. The senatorial provinces were ruled by proconsuls<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> -appointed by the Senate; the imperial by proprætors +appointed by the Senate; the imperial by proprætors appointed by the emperors. This arrangement was -made by Augustus Cæsar, and is reported to us by +made by Augustus Cæsar, and is reported to us by Strabo who lived and wrote during St. Paul's early manhood. But now a difficulty arises. Strabo gives us the list of the provinces senatorial and imperial alike, and expressly classes Cyprus amongst the -imperial provinces, which were ruled by proprætors +imperial provinces, which were ruled by proprætors and not by proconsuls. In the opinion of the older critics, St. Luke was thus plainly convicted of a mistake and of a flagrant contradiction of that great @@ -6835,7 +6792,7 @@ but clearly the universal character of the gospel promises, and finishing with a warning against stupid obstinate resistance drawn from Habakkuk i. 5, which primarily referred to the disbelief in impending -Chaldæan invasion exhibited by the Jews, but which +Chaldæan invasion exhibited by the Jews, but which the Apostle applies to the Jews of Antioch and their spiritual dangers arising from similar wilful obstinacy.</p> @@ -7056,7 +7013,7 @@ the capricious and ignorant folly of the men of Lystra.</p> <p>Lastly, we find in this narrative two typical suggestions for the missionary activity of the Church in every age. The men of Lystra with marvellous facility soon -changed their opinion concerning St. Paul. M. Rénan +changed their opinion concerning St. Paul. M. Rénan has well pointed out that to the pagans of those times a miracle was no necessary proof of a Divine mission. It was just as easily a proof to them of a diabolical or @@ -7159,7 +7116,7 @@ the power of the Holy Ghost.<a name="FNanchor_120_120" id="FNanchor_120_120"></a <blockquote> -<p>"And certain men came down from Judæa and taught the brethren, +<p>"And certain men came down from Judæa and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved. And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, @@ -7577,7 +7534,7 @@ of the unveiled vision of God.</p> a consideration of the persons who raised the trouble at Antioch. The opening words of the fifteenth chapter thus describes the authors of it: "Certain men -came down from Judæa." It is just the same with the +came down from Judæa." It is just the same with the persons who a short time after compelled St. Peter to stagger in his course at the same Antioch: "When certain came from James, then St. Peter separated @@ -8582,7 +8539,7 @@ Divine communion. He cultivated perpetually a sense of the Divine presence, and those who do so, experience a guidance of which the outer world knows nothing. Bishop Jeremy Taylor, in one of his marvellous spiritual -discourses called the <cite>Via Intelligentiæ</cite>, or The Way of +discourses called the <cite>Via Intelligentiæ</cite>, or The Way of Knowledge, speaks much on this subject, pointing out that they who live closest to God have a knowledge and a love peculiar to themselves.<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a> And surely every<span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span> @@ -8820,7 +8777,7 @@ as we should put it in modern language, were specially privileged. All the settlers were Roman citizens, and the government of the colony was like that of the mother city itself, in the hands of two magistrates, -called in Greek Strategoi, or in Latin Prætors,<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a> who ruled<span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span> +called in Greek Strategoi, or in Latin Prætors,<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a> who ruled<span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span> according to the laws of the Twelve Tables and after Roman methods, though perhaps all the neighbouring cities were still using their ancient laws and customs @@ -8841,7 +8798,7 @@ up to the present we have only heard of the journeys from Antioch to Cyprus, from Cyprus to Perga, and from Attaleia back to Antioch.<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> A two days' voyage across the fresh and rolling waters of the Mediterranean, -following by a steep climb over Mountain Pangæus +following by a steep climb over Mountain Pangæus which intervenes between Philippi and its port Neapolis, made, however, a rest of a day or two very acceptable to the Apostle and his friends. St. Paul never @@ -9010,7 +8967,7 @@ early tyrants who reigned in the times of Rome's fabulous antiquity. The hostility to the title was so great that, though the Roman people endured a despotism much worse and crushing at the hands of -the Cæsars, they never would allow them to assume +the Cæsars, they never would allow them to assume the title of kings, but simply called them emperors, imperators or commanders of the army, a name which<span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> to their ears connoted nothing savouring of the kingly @@ -9021,7 +8978,7 @@ in their full force. Easterns indeed would have had no objection to the title of king, as we see from the cry raised by the mob of Jerusalem when they cried in reference to Christ's claim, "We have no king but -Cæsar." But the rough and rude Roman veterans, +Cæsar." But the rough and rude Roman veterans, when they heard vague reports of St. Paul's teaching to the Jews who met at the oratory by the river-side, quite naturally mistook the nature of his doctrine, and @@ -9278,7 +9235,7 @@ Rome. This Epistle naturally forms a most interesting commentary on the notices of the Philippian visit in the Acts of the Apostles, a point which is worked out at large in Bishop Lightfoot's Commentary on Philippians -and in Paley's <cite>Horæ Paulinæ</cite>. The careful student of +and in Paley's <cite>Horæ Paulinæ</cite>. The careful student of Holy Writ will find that St. Paul's letter and St. Luke's narrative when compared illuminate one another in a wondrous manner. We cannot afford space to draw @@ -9373,7 +9330,7 @@ were urged on by the Jews. At Philippi he gained<span class="pagenum"><a name="P his first glimpse of that long vista of purely Gentile persecution through which the Church had to pass till Christianity seated itself in the person of Constantine -on the throne of the Cæsars. But as soon as he got +on the throne of the Cæsars. But as soon as he got to Thessalonica he again experienced the undying hostility of his Jewish fellow-countrymen using for their wicked purposes the baser portion of the city rabble.<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a> @@ -9403,9 +9360,9 @@ converts whom they found in Jason's house, and brought them before the town magistrates, who, acting<span class="pagenum"><a name="Page_296" id="Page_296">[296]</a></span> under the eye of the resident proconsul, did not lend themselves to any irregular proceedings like the Philippian -prætors. A charge of treason was formally brought +prætors. A charge of treason was formally brought against the prisoners: "These all act contrary to the -decrees of Cæsar, saying that there is another King, +decrees of Cæsar, saying that there is another King, one Jesus"; in the words of which charge we get a glimpse of the leading topic on which the Apostles insisted. Jesus Christ, the crucified, risen, glorified @@ -9498,7 +9455,7 @@ keeping all the while in the background. St. Paul, in First Thessalonians, describes the riots raised against the Christians as being the immediate work of the pagans: "Ye, brethren, became imitators of the -Churches of God which are in Judæa in Christ Jesus. +Churches of God which are in Judæa in Christ Jesus. For ye also suffered the same things of your own countrymen as they did of the Jews"; a statement which is quite consistent with the theory that the persecution @@ -9538,7 +9495,7 @@ its own ancient magistrates and its own ancient laws, without any interference on the part of the proconsul. St. Luke makes a marked distinction between Philippi and Thessalonica. At Philippi the Apostles were brought -before the prætors, at Thessalonica they were brought<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span> +before the prætors, at Thessalonica they were brought<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span> before the politarchs,<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> a title strange to classical antiquity, but which has been found upon a triumphal arch which existed till a few years ago across the @@ -9652,7 +9609,7 @@ cases being in sight all the time and splendid mountain ranges bounding the views on either side.<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a></p> <p><span class="pagenum"><a name="Page_304" id="Page_304">[304]</a></span></p> <p>St. Paul landed about November 1st, 51, at Phalerum, -one of the two ports of ancient Athens, the Piræus +one of the two ports of ancient Athens, the Piræus being the other, and thence his uncertain steps were guided to the city itself, where he was left alone in some lodging. The Berœan Christians to whom he @@ -9737,7 +9694,7 @@ owing to his defective eyesight; but even when recognised it was an object rather of dislike and of abhorrence than of admiration and pleasure, because<span class="pagenum"><a name="Page_307" id="Page_307">[307]</a></span> the Apostle saw deeper than the man of mere superficial -culture and æsthetic taste. The Apostle saw +culture and æsthetic taste. The Apostle saw these idols and the temples consecrated to their use from the moral and spiritual standpoint, and viewed them therefore as the outward and visible signs of an @@ -10163,7 +10120,7 @@ cannot afford. In addition, the three great biographies of St. Paul to which we have so often referred—Lewin's, Farrar's, and that of Conybeare and Howson—treat this subject at such great length and with such a profusion of -archæological learning as practically leave a fresh writer +archæological learning as practically leave a fresh writer nothing new to say in this direction. Let us, however, look briefly at the record in the Acts of St. Paul's work in Corinth, viewing it from the expositor's point of view. @@ -10302,7 +10259,7 @@ that the Emperor Claudius restored it to the senate.</p> <p>Gallio, a brother of the celebrated philosophic writer Seneca, had been sent to it as proconsul, and the Jews thought they now saw their opportunity. Gallio, whose -original and proper name was Annæus Novatus, was +original and proper name was Annæus Novatus, was a man distinguished by what in Rome was considered his sweet, gentle, and loving disposition. His reputation may have preceded him, and the Jews of Corinth may @@ -10324,7 +10281,7 @@ cries. They petted the naughty, and they neglected the good. So it was with Pontius Pilate, who perpetrated<span class="pagenum"><a name="Page_328" id="Page_328">[328]</a></span> a judicial murder because it contented the multitude; so it was with Festus, who left an innocent man in -bonds at Cæsarea because he desired to gain favour +bonds at Cæsarea because he desired to gain favour with the Jews; and so too, thought the Jews of Corinth, it would be with Gallio. They arrested the Apostle, therefore, using the messengers of the synagogue for @@ -10469,7 +10426,7 @@ After a due interval, to show that he was not driven out by Jewish machinations, St. Paul determined to return once more to Jerusalem and Antioch, which he had left some four years at least before. He went -down therefore to Cenchreæ, the port of departure for +down therefore to Cenchreæ, the port of departure for passengers going from Corinth to Ephesus, Asia Minor, and Syria. A Christian Church had been established there by the exertions of St. Paul or some of his @@ -10481,14 +10438,14 @@ he had experienced. It was no wonder that the Church then spread rapidly when all its individual members were instinct with life, and every one considered himself personally responsible to labour diligently -for God. The Church of Cenchreæ was elaborately +for God. The Church of Cenchreæ was elaborately organised. It had not only its deacons, it had also its deaconesses, one of whom, Phœbe, was specially kind and useful to St. Paul upon his visits to that busy seaport, and is by him commended to the help and care of the Roman Church (Rom. xvi. 1, 2).</p> -<p>From Cenchreæ St. Paul, Aquila, and Priscilla sailed<span class="pagenum"><a name="Page_333" id="Page_333">[333]</a></span> +<p>From Cenchreæ St. Paul, Aquila, and Priscilla sailed<span class="pagenum"><a name="Page_333" id="Page_333">[333]</a></span> for Ephesus, where, as we have already hinted, it is most likely the latter pair had some special business avocations which led them to stay at that city. They @@ -10497,7 +10454,7 @@ had a branch establishment at Ephesus, which was then a great mercantile emporium for that part of Asia Minor.</p> <p>An incidental remark of the sacred writer "having -shorn his head in Cenchreæ, for he had a vow," has +shorn his head in Cenchreæ, for he had a vow," has raised a controverted question. Some refer this expression to Aquila, and I think with much the greater probability. It was customary with the Jews at that @@ -10618,7 +10575,7 @@ down to the close of the second century.<a name="FNanchor_184_184" id="FNanchor_ <p>I. Let us now take a rapid survey of the extensive journey which our book disposes of in very concise fashion. St. Paul and his companions, Aquila and -Priscilla, Timothy and Silas, sailed from Cenchreæ to +Priscilla, Timothy and Silas, sailed from Cenchreæ to Ephesus, which city up to this seems to have been untouched by Christian influences. St. Paul, in the earlier portion of his second tour, had been prohibited @@ -10654,7 +10611,7 @@ have required much further exposition in order to see their drift. St. Paul, after promising a second visit to them, left his old friends and associates, Aquila and his wife, with whom he had lived for nearly two years, -at Ephesus, and pushed on to Cæsarea, a town which +at Ephesus, and pushed on to Cæsarea, a town which he must have already well known, and with which he was subsequently destined to make a long and unpleasant acquaintanceship, arriving at Jerusalem in @@ -10668,7 +10625,7 @@ told them, how eagerly they would have heard the glad story of the wonders God had wrought among the Gentiles through the power of Jesus Christ. After a short sojourn at Jerusalem St. Paul returned back to -Cæsarea, and thence went on to Antioch, the original +Cæsarea, and thence went on to Antioch, the original seat of the Gentile mission for the propagation of the faith. After refreshing himself with the kindly offices of fraternal intercourse and conversation at this great @@ -10951,7 +10908,7 @@ to cut off all occasion of accusation against himself. Ephesus was a city devoted to commerce and to magic. It was full of impostors too, many of them Jewish, who made gain out of the names of angels and magical -formulæ derived from the pretended wisdom of Solomon +formulæ derived from the pretended wisdom of Solomon handed down to them by secret succession, or derived to them from contact with the lands of the far-distant East. St. Paul determined, therefore, that he would @@ -11026,7 +10983,7 @@ exertions in defence of their endangered trade, says, throughout all Asia, this Paul hath persuaded and turned away much people." St. Paul's disciples laboured, too, in the other cities of Asia, as Epaphras -for instance in Colossæ. And St. Paul himself, we may +for instance in Colossæ. And St. Paul himself, we may be certain, bestowed the gifts and blessings of his apostolic office by visiting these local Churches, as far as he could consistently with the pressing character of @@ -11288,7 +11245,7 @@ until Pentecost." I merely refer now to this point to illustrate the vastness of the Apostle's labours, and to call attention to the necessity for comparing together the Acts and the Epistles in the minute manner exemplified -by Paley in the <cite>Horæ Paulinæ</cite>, if we wish to +by Paley in the <cite>Horæ Paulinæ</cite>, if we wish to gain a complete view of a life like St. Paul's, so completely consecrated to one great purpose.<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a></p> @@ -11303,7 +11260,7 @@ but hitherto we have not heard one word about the great Ephesian deity, Diana, as the Romans called her, or Artemis, as St. Luke, according to the ordinary local use, correctly calls her in the Greek text of -the Acts, or Anaïtis, as her ancient name had been +the Acts, or Anaïtis, as her ancient name had been from early times at Ephesus and throughout Asia Minor.<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a> If this riot had not happened, if our attention<span class="pagenum"><a name="Page_361" id="Page_361">[361]</a></span> had not been thus called to Diana and her worship, @@ -11370,10 +11327,10 @@ the Ephesian people were above all else devoted to the worship of the deity? The answers to both these queries are not hard to give, and serve to confirm our belief in the honesty and accuracy of the sacred -penman. The worship of Artemis, or of Anaïtis rather, +penman. The worship of Artemis, or of Anaïtis rather, prevailed in the peninsula of Asia Minor from the time of Cyrus, who introduced it six or seven centuries -before.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a> Anaïtis was the Asiatic deity of fruitfulness, +before.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a> Anaïtis was the Asiatic deity of fruitfulness, the same as Ashtoreth of the Bible, whom the Greeks soon identified with their own goddess Artemis. Her worship quickly spread, specially through that portion @@ -11485,7 +11442,7 @@ upon the same occasion at Smyrna. Polycarp, the disciple of St. John, lived to a very advanced period, and helped to hand down the tradition of apostolic life and doctrine to another generation. Polycarp, -is, in fact, through Irenæus, one of the chief historic +is, in fact, through Irenæus, one of the chief historic links uniting the Church of later times with the apostles. Polycarp suffered martyrdom amid the excitement raised during the meeting of the same diet of @@ -11936,7 +11893,7 @@ officials through the provinces. Silanus, the proconsul of Asia, was disliked by Nero and by his mother as a possible candidate for the imperial crown, being of the family of Augustus. Two of his subordinates, Celer -and Ælius, the collectors of the imperial revenue in +and Ælius, the collectors of the imperial revenue in Asia, poisoned him, and as a reward were permitted to govern the province, enjoying perhaps in common the title of proconsul and exercising the jurisdiction @@ -12035,7 +11992,7 @@ mere outsider, who knew next to nothing of the work St. Paul was doing. The Apostle left Ephesus and<span class="pagenum"><a name="Page_386" id="Page_386">[386]</a></span> went into Macedonia, whence he departed into Greece. Three months were occupied in teaching at Corinth, and -then, intending to sail from Cenchreæ to Ephesus, he +then, intending to sail from Cenchreæ to Ephesus, he suddenly changed his mind upon the discovery of a Jewish plot, altered his route, disappointed his foes, and paid a second visit to Macedonia. In this narrative, @@ -12187,7 +12144,7 @@ a few brief verses of this twentieth chapter.</p> proceed to Jerusalem according to his predetermined plan, bringing with him the proceeds of the collection which he had made. He wished to go by sea, as he had -done some three years before, sailing from Cenchreæ +done some three years before, sailing from Cenchreæ direct to Syria. The Jews of Corinth, however, were as hostile as ever, and so they hatched a plot to murder him before his embarkation. St. Paul, however, @@ -12235,7 +12192,7 @@ rejoice over a greater deliverance still wrought out at this same paschal season by a greater than Moses. St. Paul openly proclaimed the lawfulness of the Jewish rites for Jews, but opposed their imposition upon the -Gentiles. He regarded them as <em>tolerabiles ineptiæ</em>, and +Gentiles. He regarded them as <em>tolerabiles ineptiæ</em>, and therefore observed them to please his weaker brethren; but sent his Gentile converts on before, lest perhaps the sight of his own example might weaken their faith and @@ -12814,7 +12771,7 @@ Philemon, ver. 22, written during his first Roman imprisonment, and therefore years subsequent to this address, he indicates his expectation of a speedy deliverance from his bonds, and his determination to travel -eastward to Colossæ, where Philemon lived (cf. Philippians +eastward to Colossæ, where Philemon lived (cf. Philippians i. 25, ii. 24). He then visited Ephesus, where he left Timothy, who had been his companion in the latter<span class="pagenum"><a name="Page_412" id="Page_412">[412]</a></span> portion of his Roman imprisonment (cf. Philem. 1 @@ -13040,7 +12997,7 @@ New Testament will find to have been realised when in 1 Tim. i. 20, in 2 Tim. i. 15, and ii. 17, 18 he finds the Apostle warning the youthful Bishop of Ephesus against Phygelus and Hermogenes, who had turned -all Asia away from St. Paul, and against Hymenæus, +all Asia away from St. Paul, and against Hymenæus, Philetus, and Alexander, who had imbibed the Gnostic error concerning matter, which had already led the Corinthians to deny the future character of the Resurrection. @@ -13141,7 +13098,7 @@ dwells on points previously and sufficiently discussed.<a name="FNanchor_236_236 We have already considered the narrative of the Apostle's conversion at great length, and noted the particular directions in which St. Paul's own later -versions at Jerusalem and Cæsarea throw light upon +versions at Jerusalem and Cæsarea throw light upon St. Luke's independent account. To the earlier chapters of this book we therefore would refer the reader who wishes to discuss St. Paul's conversion, and several of @@ -13150,7 +13107,7 @@ however, endeavour, first of all, to gather up into one connected story the tale of St. Paul's journeys, sufferings, and imprisonments from the time he left Miletus after his famous address till he set sail for Rome from -the port of Cæsarea, a prisoner destined for the judgment-seat<span class="pagenum"><a name="Page_424" id="Page_424">[424]</a></span> +the port of Cæsarea, a prisoner destined for the judgment-seat<span class="pagenum"><a name="Page_424" id="Page_424">[424]</a></span> of Nero. This narrative will embrace from at least the summer of <small>A.D.</small> 58, when he was arrested at Jerusalem, to the autumn of 60, when he set sail @@ -13217,21 +13174,21 @@ blessing. From Tyre he sailed to Ptolemais, thirty miles distant. There again he found another Christian congregation, with whom he tarried one day, and then leaving the ship proceeded by the great coast road to -Cæsarea, a town which he already knew right well, and +Cæsarea, a town which he already knew right well, and to which he was so soon to return as a prisoner in -bonds. At Cæsarea there must now have been a very<span class="pagenum"><a name="Page_426" id="Page_426">[426]</a></span> -considerable Christian congregation. In Cæsarea Philip +bonds. At Cæsarea there must now have been a very<span class="pagenum"><a name="Page_426" id="Page_426">[426]</a></span> +considerable Christian congregation. In Cæsarea Philip the Evangelist lived and ministered permanently. There too resided his daughters, eminent as teachers, and exercising in their preaching or prophetical functions a great influence among the very mixed female population of the political capital of Palestine. -St. Paul and St. Luke abode in Cæsarea several days +St. Paul and St. Luke abode in Cæsarea several days in the house of Philip the Evangelist. He did not wish to arrive in Jerusalem till close on the Feast of Pentecost, and owing to the fair winds with which he had been favoured he must have had a week or more to -stay in Cæsarea. Here Agabus again appears upon the +stay in Cæsarea. Here Agabus again appears upon the scene. Fourteen years before he had predicted the famine which led St. Paul to pay a visit to Jerusalem when bringing up the alms of the Antiochene Church @@ -13338,10 +13295,10 @@ the contending factions. Next day, however, the Jews formed a conspiracy to murder the Apostle, which his nephew discovered and revealed to St. Paul and to Claudius Lysias, who that same night despatched him -to Cæsarea.<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a></p> +to Cæsarea.<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a></p> <p>All these events, from his conference with James<span class="pagenum"><a name="Page_430" id="Page_430">[430]</a></span> -to his arrival under guard at Cæsarea, cannot have +to his arrival under guard at Cæsarea, cannot have covered more than eight days at the utmost, and yet the story of them extends from the middle of the twenty-first chapter to the close of the twenty-third, @@ -13406,15 +13363,15 @@ witness before this wicked and bloodstained family. Festus succeeded Felix as procurator of Palestine about June <small>A.D.</small> 60. Within the following month Agrippa II., the son of the Herod Agrippa who had died the -terrible death at Cæsarea of which the twelfth chapter -tells, came to Cæsarea to pay his respects unto the +terrible death at Cæsarea of which the twelfth chapter +tells, came to Cæsarea to pay his respects unto the new governor. Agrippa was ruler of the kingdom of Chalcis, a district north of Palestine and about the Lebanon Range. He was accompanied by his sister Bernice, who afterwards became the mistress of Titus, the conqueror of Jerusalem in the last great siege. Festus had already heard St. Paul's case, and had -allowed his appeal unto Cæsar. He wished, however, +allowed his appeal unto Cæsar. He wished, however, to have his case investigated before two Jewish experts, Agrippa and Bernice, who could instruct his own ignorance on the charges laid against him by the Jews, @@ -13462,7 +13419,7 @@ statement, because St. Luke was writing for a man who lived amidst it, and could supply the gaps which his informant<span class="pagenum"><a name="Page_434" id="Page_434">[434]</a></span> left. The presbyters are mentioned at Miletus, and Agabus the prophet appeared at Antioch years -before, and now again he appears at Cæsarea, where +before, and now again he appears at Cæsarea, where Philip the Evangelist and his daughters the prophetesses appear. Prophets and prophesying are not confined to Palestine and Antioch, though the Acts tells us nothing @@ -13514,7 +13471,7 @@ Church. St. James, in advising St. Paul how to act on this occasion, when such prejudices had been excited against him, clearly shows that he had come round to St. Paul's view. He tells St. Paul that the -multitude or body of the Judæo-Christian Church at +multitude or body of the Judæo-Christian Church at Jerusalem had been excited against him, because they<span class="pagenum"><a name="Page_436" id="Page_436">[436]</a></span> had been informed that he taught the Jews of the Dispersion to forsake Moses, the very thing St. Paul @@ -13535,7 +13492,7 @@ had in turn to show consideration and care for Jewish prejudices, and act out his own principle that circumcision was nothing and uncircumcision was nothing. Concessions, in fact, were not to be all on one side, and -St. Paul had now to make a concession. The Judæo-Christian +St. Paul had now to make a concession. The Judæo-Christian congregations of Jerusalem were much excited, and St. Paul by a certain course of conduct, perfectly innocent and harmless, could pacify their excited @@ -13652,7 +13609,7 @@ by its blessed results upon the development of the Church at large in leading St. Paul to Rome, in giving him a wider and more influential sphere for his efforts, and in affording him leisure to write epistles like those -to Ephesus, Philippi, and Colossæ, which have been so +to Ephesus, Philippi, and Colossæ, which have been so instructive and useful for the Church of all ages.</p> <p>Another point which has exercised men's minds is @@ -13707,7 +13664,7 @@ insolence to the high priest, he merely pretended ignorance of his person, saying, "I wist not, brethren, that he was high priest." The older commentators devised various explanations of this passage. Dr. John -Lightfoot, in his <cite>Horæ Hebraicæ</cite>, treating of this verse, +Lightfoot, in his <cite>Horæ Hebraicæ</cite>, treating of this verse, sums them all up as follows. Either St. Paul means that he did not recognise Ananias as high priest<span class="pagenum"><a name="Page_442" id="Page_442">[442]</a></span> because he did not lawfully occupy the office, or else @@ -13791,13 +13748,13 @@ authorities had of riot and of all illegal measures; he despatched his nephew therefore to the chief captain, and by his readiness of resource saved himself from imminent danger. Lastly, we find the same characteristic -trait coming out at Cæsarea. His experience of +trait coming out at Cæsarea. His experience of Roman rule taught him the anxiety of new governors to please the people among whom they came. He knew that Festus would be anxious to gratify the Jewish authorities in any way he possibly could. They were very desirous to have the Apostle transferred -from Cæsarea to Jerusalem, sure that in some +from Cæsarea to Jerusalem, sure that in some way or another they could there dispose of him. Knowing therefore the dangerous position in which he stood, St. Paul's readiness and tact again came to @@ -13806,8 +13763,8 @@ knew that as a Roman citizen he had one resource left by which in one brief sentence he could transfer himself out of the jurisdiction of Sanhedrin and Procurator alike, and of this he availed himself at the critical -moment, pronouncing the magic words <cite>Cæsarem Appello</cite><span class="pagenum"><a name="Page_445" id="Page_445">[445]</a></span> -("I appeal unto Cæsar"). St. Paul left in all these cases +moment, pronouncing the magic words <cite>Cæsarem Appello</cite><span class="pagenum"><a name="Page_445" id="Page_445">[445]</a></span> +("I appeal unto Cæsar"). St. Paul left in all these cases a healthy example which the Church urgently required in subsequent years. He had no morbid craving after suffering or death. No man ever lived in a closer @@ -13897,16 +13854,16 @@ St. Paul's imprisonment had elapsed. Festus, another procurator, followed, and began his course, as all the Roman rulers of Palestine began theirs. The Jews, when Felix visited Jerusalem, besought him to deliver -the prisoner lying bound at Cæsarea to the judgment +the prisoner lying bound at Cæsarea to the judgment of their Sanhedrin. Festus, all powerful as a Roman governor usually was, dared not treat a Roman citizen thus without his own consent, and when that consent was asked Paul at once refused, knowing right well the -intentions of the Jews, and appealed unto Cæsar. A +intentions of the Jews, and appealed unto Cæsar. A Roman governor, however, would not send a prisoner to the judgment of the Emperor without stating the crime imputed to him. Just at that moment Herod -Agrippa, king of Chalcis and of the district of Ituræa, +Agrippa, king of Chalcis and of the district of Ituræa, together with his sister Bernice, appeared on the scene. He was a Jew, and was well acquainted therefore with the accusations brought against the Apostle, and could @@ -13941,7 +13898,7 @@ was intended. The Herods knew nothing of the burden of sin or the keen longing of souls desirous of holiness and of God. They were satisfied with the present transient scene, and enjoyed it thoroughly. Agrippa's -father when he lay a-dying at Cæsarea consoled himself +father when he lay a-dying at Cæsarea consoled himself with the reflection that though his career was prematurely cut short, yet at any rate he had lived a splendid life. And such as the parent had been, @@ -13953,7 +13910,7 @@ so effectually in his case, even when taught by St. Paul, that the only result upon Agrippa, as St. Luke reports it, was this: "Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed -unto Cæsar."</p> +unto Cæsar."</p> <hr class="chap" /> @@ -13986,8 +13943,8 @@ of the Apostles, and leads us at the same time to contemplate the Apostle of the Gentiles in a new light as a traveller and as a prisoner, in both which aspects he has much to teach us. When St. Paul was -despatched to the judgment-seat of Cæsar from the -port of Cæsarea, he had arrived at the middle of his +despatched to the judgment-seat of Cæsar from the +port of Cæsarea, he had arrived at the middle of his long captivity. Broadly speaking he was five years a prisoner from the day of his arrest at Jerusalem till his release by the decision of Nero. He was a prisoner @@ -14082,7 +14039,7 @@ in which he profited by his imprisonment is manifest from this very Epistle to the Ephesians, in which he describes himself as God's prisoner—not, be it observed, the prisoner of the Jews, or of the Romans, -or of Cæsar, but as the prisoner of God—dealing in +or of Cæsar, but as the prisoner of God—dealing in the profoundest manner, as that Epistle does, with the greatest mysteries of the Christian faith. St. Paul had an opportunity during those four or five years, such @@ -14096,7 +14053,7 @@ teaching which will ever be worth anything.</p> <p>Again, St. Paul designates himself the prisoner of the Lord because of the benefits his imprisonment conferred upon the Church of Christ in various ways. -Take his imprisonment at Cæsarea alone. We are +Take his imprisonment at Cæsarea alone. We are not expressly told anything about his labours during that time. But knowing St. Paul's intense energy we may be sure that the whole local Christian community @@ -14117,10 +14074,10 @@ by Julius the centurion shows, and that permission of the governor would be liberally interpreted when deputies from distant churches sought his presence. Messengers from the various missions he had founded -must have had recourse to Cæsarea during those two +must have had recourse to Cæsarea during those two years spent there, and thence too was doubtless despatched many a missive of advice and exhortation. -At Cæsarea, too, may then have been written the +At Cæsarea, too, may then have been written the Gospel of St. Luke. Lewin (vol. i., p. 221), indeed, places its composition at Philippi, where St. Luke laboured for several years prior to St. Paul's visit in @@ -14131,12 +14088,12 @@ brother whose praise is in the Gospel," referring to his Gospel then lately published.<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a> I think the suggestion<span class="pagenum"><a name="Page_455" id="Page_455">[455]</a></span> much more likely that St. Luke took advantage of this pause in St. Paul's activity to write his Gospel -at Cæsarea when he had not merely the assistance of +at Cæsarea when he had not merely the assistance of the Apostle himself, but of Philip the deacon, and was within easy reach of St. James and the Jerusalem Church. St. Luke's Gospel bears evident traces of -St. Paul's ideas and doctrine, was declared by Irenæus -(<cite>Hær.</cite>, iii. 1) to have been composed under his direction,<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a> +St. Paul's ideas and doctrine, was declared by Irenæus +(<cite>Hær.</cite>, iii. 1) to have been composed under his direction,<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a> and may with much probability be regarded as one of the blessed results flowing forth from St. Paul's detention as Christ's prisoner given by Him in charge to the @@ -14159,7 +14116,7 @@ about. The soldiers appointed as his keepers were told the story of the Cross and the glad tidings of the<span class="pagenum"><a name="Page_456" id="Page_456">[456]</a></span> resurrection life, and these individual efforts were fruitful in vast results, so that even into the household -and palace of the Cæsars did this patient, quiet, evangelistic +and palace of the Cæsars did this patient, quiet, evangelistic work extend its influence.<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a> Nowhere else, in fact, not even in Corinth, where St. Paul spent two whole years openly teaching without any serious interruption; @@ -14198,15 +14155,15 @@ would have been deprived of those masterly expositions of Christian truth which she now enjoys in the various Epistles of the Captivity, and specially in those addressed to the churches of Ephesus, Philippi, and -Colossæ. We have now noted some of the blessings +Colossæ. We have now noted some of the blessings resulting from St. Paul's five years' captivity, and indicated a line of thought which may be applied to the whole narrative contained in the two chapters with which we are dealing. St. Paul was a captive, and -that captivity gave him access at Cæsarea to various +that captivity gave him access at Cæsarea to various classes of society, to the soldiers, and to all that immense crowd of officials connected with the seat of -government, quæstors, tribunes, assessors, apparitors, +government, quæstors, tribunes, assessors, apparitors, scribes, advocates. His captivity then led him on board ship, and brought him into contact with the sailors and with a number of passengers drawn from @@ -14239,30 +14196,30 @@ was, and how minute their regulations were, till we take up one of those helps which German scholars have furnished towards the knowledge of antiquity, as, for instance, Mommsen's <cite>Roman Provinces</cite>, which can be -read in English, or Marquardt's <cite>Römische Staatsverwaltung</cite>, +read in English, or Marquardt's <cite>Römische Staatsverwaltung</cite>, vol. i., which can be studied either in German or French.<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a> The very city where first the new governor was to appear and the method of fulfilling his duties as the Judge of Assize were minutely laid down and duly followed a well-established routine. We find these things indicated in the case of Festus. He arrived at<span class="pagenum"><a name="Page_459" id="Page_459">[459]</a></span> -Cæsarea. He waited three days till his predecessor +Cæsarea. He waited three days till his predecessor had left for Rome, and then he ascended to Jerusalem to make the acquaintance of that very troublesome and -very influential city. Felix then returned to Cæsarea +very influential city. Felix then returned to Cæsarea after ten days spent in gaining an intimate knowledge of the various points of a city which often before had been the centre of rebellion, and where he might at any moment be called upon to act with sternness and decision. He at once heard St. Paul's cause as the Jews had demanded, brought him a second time before -Agrippa, and then in virtue of his appeal to Cæsar +Agrippa, and then in virtue of his appeal to Cæsar despatched him to Rome in care of a centurion and a small band of soldiers, a large guard not being necessary, as the prisoners were not ordinary criminals, but for the most part men of some position, Roman citizens, doubtless, who had, like the Apostle, appealed -unto the judgment of Cæsar.<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> St. Paul embarked, +unto the judgment of Cæsar.<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> St. Paul embarked, accompanied by Luke and Aristarchus, as the ship, being an ordinary trading vessel, contained not only prisoners, but also passengers as well. We do not @@ -14284,11 +14241,11 @@ understand the life and labours of St. Paul or study the Acts of the Apostles. We may, however, without trenching on Mr. Smith's field, indicate the outline of the route followed by the holy travellers. They -embarked at Cæsarea under the care of a centurion +embarked at Cæsarea under the care of a centurion of the Augustan cohort, or regiment, as we should say, whose name was Julius.<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> They took their passage at first in a ship of Adramyttium, which was probably -sailing from Cæsarea to lie up for the winter. Adramyttium +sailing from Cæsarea to lie up for the winter. Adramyttium was a seaport situated up in the north-west of Asia Minor near Troas, and the Sea of Marmora, or, to put it in modern language, near Constantinople. The @@ -14465,7 +14422,7 @@ faith beside the waters of the Bay of Naples. And yet it is quite natural that we should find them at Puteoli, because it was one of the great ports which received the corn ships of Alexandria and the merchantmen -of Cæsarea and Antioch into her harbour, and in +of Cæsarea and Antioch into her harbour, and in these ships many a Christian came bringing the seed of eternal life which he diligently sowed as he travelled along the journey of life. In fact, seeing that the @@ -14490,7 +14447,7 @@ city thinking of nothing else, and where sin and iniquity consequently abounded. Yet Christianity had made its way into Pompeii in the lifetime of the apostles. How then do we know this? This is one of -the results of modern archæological investigations and +the results of modern archæological investigations and of epigraphical research, two great sources of new light upon early Christian history which have been only of late years duly appreciated. Pompeii, as every person @@ -14529,7 +14486,7 @@ had reached them, and that they possessed and displayed the same undaunted spirit as their great leader and teacher St. Paul, being enabled like him to rejoice even amid the sevenfold-heated fires, and in view of the -resurrection life to lift the victorious pæan, "Thanks<span class="pagenum"><a name="Page_468" id="Page_468">[468]</a></span> +resurrection life to lift the victorious pæan, "Thanks<span class="pagenum"><a name="Page_468" id="Page_468">[468]</a></span> be to God, which giveth us the victory through our Lord Jesus Christ."<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a></p> @@ -14540,7 +14497,7 @@ brethren despatched a deputation to meet an apostle with whom they were already well acquainted through the epistle he had sent them, as well as through the reports of various private Christians like Phœbe, the -deaconness of Cenchreæ.<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a> Two deputations from the +deaconness of Cenchreæ.<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a> Two deputations from the Roman Church met him, one at Appii Forum, about thirty miles, another at the Three Taverns, about twenty miles, from the city. How wonderfully the heart @@ -14565,7 +14522,7 @@ Christians proceeded together to Rome, allowed doubtless by the courtesy and thoughtfulness of Julius ample opportunities of private conversation. Having arrived at the imperial city, the centurion hastened to present -himself and his charge to the captain of the prætorian +himself and his charge to the captain of the prætorian guard, whose duty it was to receive prisoners consigned to the judgment of the Emperor. Upon the favourable report of Julius, St. Paul was not detained in custody, @@ -14602,7 +14559,7 @@ before King Agrippa (ch. xxvi. 6, 7, 22, 23). Having thus briefly indicated his desires, the Jewish council intimated that no communication had been made to them from Jerusalem about St. Paul. It may have -been that his lengthened imprisonment at Cæsarea +been that his lengthened imprisonment at Cæsarea had caused the Sanhedrin to relax their vigilance, though we see that their hostility still continued as bitter as ever when Festus arrived in Jerusalem and @@ -14658,11 +14615,11 @@ Achaia, Province of, <a href="#Page_326">326</a>.<br /> <br /> Achilles Tatius, <a href="#Page_367">367</a>.<br /> <br /> -Acoimetæ, or Watching Monks, <a href="#Page_176">176</a>.<br /> +Acoimetæ, or Watching Monks, <a href="#Page_176">176</a>.<br /> <br /> <cite>Acta Sanctorum</cite>, <a href="#Page_56">56</a>, <a href="#Page_141">141</a>, <a href="#Page_200">200</a>, <a href="#Page_213">213</a>, <a href="#Page_247">247</a>.<br /> <br /> -Æneas, <a href="#Page_97">97</a>.<br /> +Æneas, <a href="#Page_97">97</a>.<br /> <br /> Agabus, the prophet, <a href="#Page_162">162</a>, <a href="#Page_426">426</a>, <a href="#Page_434">434</a>.<br /> <br /> @@ -14757,7 +14714,7 @@ Basnage, <cite>History of the Jews</cite>, <a href="#Page_13">13</a>, <a href="# <br /> Baur, <a href="#Page_1">1</a>.<br /> <br /> -<span class="pagenum"><a name="Page_474" id="Page_474">[474]</a></span>Bayet, <cite>De Titulis Atticæ Christ.</cite>, <a href="#Page_308">308</a>, <a href="#Page_321">321</a>.<br /> +<span class="pagenum"><a name="Page_474" id="Page_474">[474]</a></span>Bayet, <cite>De Titulis Atticæ Christ.</cite>, <a href="#Page_308">308</a>, <a href="#Page_321">321</a>.<br /> <br /> Bent, J. T., <a href="#Page_374">374</a>.<br /> <br /> @@ -14782,7 +14739,7 @@ Butler's <cite>Coptic Churches</cite>, <a href="#Page_256">256</a>.<br /> Buxtorf's <cite>Lexicon</cite>, <a href="#Page_16">16</a>.<br /> <br /> <br /> -Cæsar, Augustus, <a href="#Page_273">273</a>.<br /> +Cæsar, Augustus, <a href="#Page_273">273</a>.<br /> <br /> —— Claudius, <a href="#Page_323">323</a>.<br /> <br /> @@ -14790,7 +14747,7 @@ Cæsar, Augustus, <a href="#Page_273">273</a>.<br /> <br /> —— Tiberius, <a href="#Page_36">36</a>, <a href="#Page_166">166</a>, <a href="#Page_185">185</a>.<br /> <br /> -Cæsarea-on-the-Sea, <a href="#Page_101">101</a>, <a href="#Page_147">147</a>.<br /> +Cæsarea-on-the-Sea, <a href="#Page_101">101</a>, <a href="#Page_147">147</a>.<br /> <br /> Caiaphas, <a href="#Page_30">30</a>.<br /> <br /> @@ -14806,7 +14763,7 @@ Celebrations, evening, <a href="#Page_398">398</a>-401.<br /> <br /> Celtic language, <a href="#Page_264">264</a>.<br /> <br /> -Cenchreæ, <a href="#Page_332">332</a>.<br /> +Cenchreæ, <a href="#Page_332">332</a>.<br /> <br /> Cesnola, General, <a href="#Page_205">205</a>.<br /> <br /> @@ -14832,7 +14789,7 @@ Cistercians, <a href="#Page_227">227</a>.<br /> <br /> Cleanthes, <a href="#Page_315">315</a>.<br /> <br /> -Clement of Alexandria, <cite>Pædagogue</cite>, <a href="#Page_180">180</a>.<br /> +Clement of Alexandria, <cite>Pædagogue</cite>, <a href="#Page_180">180</a>.<br /> <br /> —— <cite>Stromata</cite>, <a href="#Page_356">356</a>, <a href="#Page_446">446</a>.<br /> <br /> @@ -14856,7 +14813,7 @@ Conybeare and Howson, <cite>St. Paul</cite>, <a href="#Page_46">46</a>, <a href= <br /> Corinth, First Epistle to, date of, <a href="#Page_359">359</a>, <a href="#Page_387">387</a>.<br /> <br /> -Cornelius à Lapide, <a href="#Page_46">46</a>.<br /> +Cornelius à Lapide, <a href="#Page_46">46</a>.<br /> <br /> Cornelius, the Centurion, chaps. <a href="#Page_92">v</a>., <a href="#Page_115">vi</a>.<br /> <br /> @@ -14881,7 +14838,7 @@ Damascus, <a href="#Page_30">30</a>, <a href="#Page_36">36</a>.<br /> <br /> Daphne, <a href="#Page_157">157</a>, <a href="#Page_158">158</a>.<br /> <br /> -De Broglie, <cite>L'Église et l'Empire</cite>, <a href="#Page_273">273</a>.<br /> +De Broglie, <cite>L'Église et l'Empire</cite>, <a href="#Page_273">273</a>.<br /> <br /> Demetrius, <a href="#Page_350">350</a>, <a href="#Page_369">369</a>, <a href="#Page_372">372</a>-75.<br /> <br /> @@ -14903,7 +14860,7 @@ Dionysius, Areop., <a href="#Page_317">317</a>, <a href="#Page_318">318</a>, <a <br /> Dods, Dr. M., <cite>Introd. N.T.</cite>, <a href="#Page_360">360</a>.<br /> <br /> -Döllinger, Dr., <a href="#Page_145">145</a>.<br /> +Döllinger, Dr., <a href="#Page_145">145</a>.<br /> <br /> Dorcas, <a href="#Page_97">97</a>.<br /> <br /> @@ -14938,7 +14895,7 @@ Epimenides, <a href="#Page_11">11</a>.<br /> <br /> Epiphanes, Antiochus, <a href="#Page_6">6</a>.<br /> <br /> -Epiphanius, in <cite>Corpus Hæreseolog.</cite>, <a href="#Page_6">6</a>.<br /> +Epiphanius, in <cite>Corpus Hæreseolog.</cite>, <a href="#Page_6">6</a>.<br /> <br /> Ethnarch, <a href="#Page_153">153</a>.<br /> <br /> @@ -14951,11 +14908,11 @@ Eutychus, <a href="#Page_403">403</a>.<br /> <cite>Expositor</cite>, <a href="#Page_viii">viii</a>.<br /> <br /> <br /> -Fabricius, <cite>Biblioth. Græc.</cite>, <a href="#Page_315">315</a>, <a href="#Page_367">367</a>.<br /> +Fabricius, <cite>Biblioth. Græc.</cite>, <a href="#Page_315">315</a>, <a href="#Page_367">367</a>.<br /> <br /> Farrar's <cite>St. Paul</cite>, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51</a>, <a href="#Page_152">152</a>.<br /> <br /> -Fayûm MSS., <a href="#Page_356">356</a>.<br /> +Fayûm MSS., <a href="#Page_356">356</a>.<br /> <br /> Fechin, St., <a href="#Page_89">89</a>, <a href="#Page_278">278</a>.<br /> <br /> @@ -15039,7 +14996,7 @@ Herod the Great, <a href="#Page_102">102</a>, <a href="#Page_151">151</a>, <a hr <br /> —— Agrippa, <a href="#Page_95">95</a>, <a href="#Page_164">164</a>, <a href="#Page_168">168</a>, <a href="#Page_183">183</a>-187.<br /> <br /> -Heuzey, Leon, <cite>Mission Archéol.</cite>, <a href="#Page_274">274</a>, <a href="#Page_281">281</a>.<br /> +Heuzey, Leon, <cite>Mission Archéol.</cite>, <a href="#Page_274">274</a>, <a href="#Page_281">281</a>.<br /> <br /> Hilary, <a href="#Page_84">84</a>.<br /> <br /> @@ -15055,7 +15012,7 @@ Horace's <cite>Satires</cite>, <a href="#Page_276">276</a>.<br /> <br /> Hours, canonical, <a href="#Page_122">122</a>.<br /> <br /> -Hypæpa, <a href="#Page_198">198</a>.<br /> +Hypæpa, <a href="#Page_198">198</a>.<br /> <br /> Hyrcanus, <a href="#Page_31">31</a>.<br /> <br /> @@ -15068,7 +15025,7 @@ Incarnation, delay of, <a href="#Page_99">99</a>.<br /> <br /> Inscriptions on Temple wall, <a href="#Page_428">428</a>.<br /> <br /> -Irenæus, <a href="#Page_416">416</a>-418.<br /> +Irenæus, <a href="#Page_416">416</a>-418.<br /> <br /> Irenarch, <a href="#Page_216">216</a>.<br /> <br /> @@ -15138,14 +15095,14 @@ Kitto's <cite>Bib. Encycl.</cite>, <a href="#Page_16">16</a>.<br /> <br /> Knox, Alexander, <a href="#Page_100">100</a>.<br /> <br /> -Kühn's <cite>Journal Comp. Philol.</cite>, <a href="#Page_265">265</a>.<br /> +Kühn's <cite>Journal Comp. Philol.</cite>, <a href="#Page_265">265</a>.<br /> <br /> <br /> Lacroix, <cite>Manners of Middle Ages</cite>, <a href="#Page_16">16</a>.<br /> <br /> Laymen in synods, <a href="#Page_236">236</a>.<br /> <br /> -Le Bas and Waddington, <cite>Voy. Archéol.</cite>, <a href="#Page_216">216</a>.<br /> +Le Bas and Waddington, <cite>Voy. Archéol.</cite>, <a href="#Page_216">216</a>.<br /> <br /> Legions in Palestine, <a href="#Page_103">103</a>.<br /> <br /> @@ -15250,7 +15207,7 @@ Monasticism, Celtic, <a href="#Page_88">88</a>.<br /> <br /> Morinus, <cite>Exerc. Bibl.</cite>, <a href="#Page_13">13</a>.<br /> <br /> -Müller's <cite>Antiqq. of Antioch.</cite>, <a href="#Page_150">150</a>.<br /> +Müller's <cite>Antiqq. of Antioch.</cite>, <a href="#Page_150">150</a>.<br /> <br /> <cite>Museum Evang. Sch. of Smyrna</cite>, <a href="#Page_264">264</a>.<br /> <br /> @@ -15279,9 +15236,9 @@ Ornaments rubric, <a href="#Page_239">239</a>.<br /> Orontes, <a href="#Page_151">151</a>, <a href="#Page_196">196</a>.<br /> <br /> <br /> -Paley's <cite>Horæ Paulinæ</cite>, <a href="#Page_291">291</a>, <a href="#Page_360">360</a>.<br /> +Paley's <cite>Horæ Paulinæ</cite>, <a href="#Page_291">291</a>, <a href="#Page_360">360</a>.<br /> <br /> -Pangæus, Mount, <a href="#Page_276">276</a>.<br /> +Pangæus, Mount, <a href="#Page_276">276</a>.<br /> <br /> Papal Infallibility, <a href="#Page_230">230</a>.<br /> <br /> @@ -15301,7 +15258,7 @@ Paul, St., in Antioch (Pisidian), <a href="#Page_206">206</a>-10.<br /> <br /> —— birthplace of, <a href="#Page_4">4</a>.<br /> <br /> -—— at Cæsarea, chap. <a href="#Page_422">xvii</a>.<br /> +—— at Cæsarea, chap. <a href="#Page_422">xvii</a>.<br /> <br /> —— and Church organisation, <a href="#Page_216">216</a>.<br /> <br /> @@ -15375,7 +15332,7 @@ Peter, St., on baptism, <a href="#Page_140">140</a>.<br /> <br /> —— on the resurrection, <a href="#Page_133">133</a>.<br /> <br /> -—— sermon at Cæsarea, <a href="#Page_131">131</a>-41.<br /> +—— sermon at Cæsarea, <a href="#Page_131">131</a>-41.<br /> <br /> —— vision at Joppa, chap. <a href="#Page_115">vi</a>.<br /> <br /> @@ -15459,13 +15416,13 @@ Ramsay, Prof., <cite>Hist. Geog.</cite>, <a href="#Page_100">100</a>, <a href="# <br /> —— on Artemis worship, <a href="#Page_374">374</a>.<br /> <br /> -Rénan, <a href="#Page_215">215</a>, <a href="#Page_369">369</a>.<br /> +Rénan, <a href="#Page_215">215</a>, <a href="#Page_369">369</a>.<br /> <br /> Renaudot, <a href="#Page_256">256</a>.<br /> <br /> Resurrection, evidence of, <a href="#Page_133">133</a>.<br /> <br /> -<cite>Revue Archéol.</cite>, <a href="#Page_198">198</a>, <a href="#Page_361">361</a>, <a href="#Page_364">364</a>, <a href="#Page_374">374</a>.<br /> +<cite>Revue Archéol.</cite>, <a href="#Page_198">198</a>, <a href="#Page_361">361</a>, <a href="#Page_364">364</a>, <a href="#Page_374">374</a>.<br /> <br /> Roads, ancient, <a href="#Page_37">37</a>, <a href="#Page_260">260</a>, <a href="#Page_271">271</a>.<br /> <br /> @@ -15496,7 +15453,7 @@ Schaff's <cite>Encyclop.</cite>, <a href="#Page_13">13</a>, <a href="#Page_110"> <br /> <span class="pagenum"><a name="Page_479" id="Page_479">[479]</a></span>Schœttgen's <cite>Hor. Hebr.</cite>, <a href="#Page_9">9</a>.<br /> <br /> -Schürer, <a href="#Page_25">25</a>, <a href="#Page_431">431</a>.<br /> +Schürer, <a href="#Page_25">25</a>, <a href="#Page_431">431</a>.<br /> <br /> Seleucia, <a href="#Page_157">157</a>, <a href="#Page_196">196</a>.<br /> <br /> @@ -15652,7 +15609,7 @@ Whately, Archbishop, <a href="#Page_73">73</a>.<br /> <br /> Wickliffe, <a href="#Page_227">227</a>.<br /> <br /> -Wieseler's <cite>Die Christenverfolg. der Cäsaren</cite>, <a href="#Page_336">336</a>.<br /> +Wieseler's <cite>Die Christenverfolg. der Cäsaren</cite>, <a href="#Page_336">336</a>.<br /> <br /> Williams, Dr., <a href="#Page_64">64</a>.<br /> <br /> @@ -15709,7 +15666,7 @@ xi. 22. Epiphanius then proceeds to explain how St. Paul might have been born in Tarsus and yet have been a Jew by nation, because that, under Antiochus Epiphanes and at other times, vast numbers of the Jews had been dispersed as captives among the Gentiles. See -Epiphanius, in <cite>Corpus Hæreseologicum</cite>, Ed. Oehler, vol. ii., p. 283. +Epiphanius, in <cite>Corpus Hæreseologicum</cite>, Ed. Oehler, vol. ii., p. 283. Berlin, 1859. This is a good instance how the Jewish hostility, which pursued St. Paul through life, had not quite died out three centuries later. Epiphanius was born about <small>A.D.</small> 310. He wrote his work on @@ -15761,10 +15718,10 @@ New Testaments</cite>. London, 1891.</p></div> <p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Basnage, in his <cite>History of the Jews</cite>, translated by Thomas Taylor, Book III., ch. vi., p. 168 (London, 1708), states, "It is agreed by the generality of Jewish and Christian doctors that the Talmud was completed -in the 505th year of the Christian Æra." Cf. Serarius, <cite>De +in the 505th year of the Christian Æra." Cf. Serarius, <cite>De Rabbinis</cite>, Lib. I., c. ix., p. 251; Bartolocci, <cite>Bibl. Rabbin.</cite>, t. i., p. 488, t. iii., p. 359; Morinus, <cite>Exerc. Bibl.</cite>, Lib. II., ex. 6, c. ii. and iii., p. 294. -Schaff's <cite>Encyclopædia of Historical Theology</cite>, vol. iii., pp. 2292-96, has +Schaff's <cite>Encyclopædia of Historical Theology</cite>, vol. iii., pp. 2292-96, has a good article on the Talmud, giving a long list of authorities to which reference may be made by any one interested in this subject.</p></div> @@ -15772,7 +15729,7 @@ reference may be made by any one interested in this subject.</p></div> <p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Philo is the subject of a very long and learned article by Dr. Edersheim in Smith's <cite>Dict. Christ. Biog.</cite>, vol. iv., with which may be -compared a shorter article in Schaff's <cite>Encyclopædia of Hist. Theol.</cite>, +compared a shorter article in Schaff's <cite>Encyclopædia of Hist. Theol.</cite>, vol. ii.</p></div> <div class="footnote"> @@ -15783,7 +15740,7 @@ vol. ii.</p></div> <div class="footnote"> <p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> The rabbinical device of mixtures is fully explained in Buxtorf's -<cite>Lexicon</cite>, col. 1657, Ed. Basil (1639), or in Kitto's <cite>Biblical Encyclopædia</cite>, +<cite>Lexicon</cite>, col. 1657, Ed. Basil (1639), or in Kitto's <cite>Biblical Encyclopædia</cite>, under the article "Sabbath." The Talmud had a special treatise called <cite>Tractatus Mixtorum</cite>, which taught how, for instance, dwellings might be mixed or mingled so as to avoid technical breaches of the Sabbatical @@ -15984,7 +15941,7 @@ should be compared.</p></div> <div class="footnote"> -<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> The decree of Julius Cæsar, upon which the Jewish privileges were +<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> The decree of Julius Cæsar, upon which the Jewish privileges were built, expressly calls the high priest the ethnarch (ἐθνάρχης), or ruler, of the Jews. See Josephus, <cite>Antiqq.</cite>, XIV., x., 3.</p></div> @@ -15992,15 +15949,15 @@ of the Jews. See Josephus, <cite>Antiqq.</cite>, XIV., x., 3.</p></div> <p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> This point is worked out at great length and with a multitude of references in Lewin's <cite>Life of St. Paul</cite>, ch. iv., vol. i., pp. 44-7. -Josephus, in his <cite>Antiquities</cite>, book xiv., ch. x., gives the words of Cæsar's +Josephus, in his <cite>Antiquities</cite>, book xiv., ch. x., gives the words of Cæsar's decree. In ch. viii. of the same book he describes the warlike assistance -lent by the Jews to Julius Cæsar in his Egyptian campaign.</p></div> +lent by the Jews to Julius Cæsar in his Egyptian campaign.</p></div> <div class="footnote"> <p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> I know it is a common opinion that the Jews had no power of capital punishment and that the Romans permitted the infliction merely -of scourgings and such minor penalties. Lightfoot, in his <cite>Horæ Hebraicæ</cite> +of scourgings and such minor penalties. Lightfoot, in his <cite>Horæ Hebraicæ</cite> on Matt. xxvi. 3; John xviii. 31; Acts ix. 2, controverts this view in long and learned notes. The Jews certainly stated to Pilate, according to John xviii. 31, "It is not lawful for us to put any man to death." @@ -16168,7 +16125,7 @@ conversion.</p></div> <div class="footnote"> -<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> See Cornelius à Lapide on Acts ix. 5, quoting from Bede; and St. +<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> See Cornelius à Lapide on Acts ix. 5, quoting from Bede; and St. Chrysostom in Cramer's <cite>Catena</cite>, p. 152, as quoted in Conybeare and Howson's <cite>St. Paul</cite>, vol. i., ch. iii., p. 111 (London, 1877).</p></div> @@ -16196,7 +16153,7 @@ of the sacraments was by immediate revelation: see 1 Cor. xi. 23.</p></div> <div class="footnote"> -<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> See Tertullian's <cite>De Pudicitia</cite>, § 13, and compare Bishop Lightfoot's +<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> See Tertullian's <cite>De Pudicitia</cite>, § 13, and compare Bishop Lightfoot's <cite>Galatians</cite>, p. 183 note.</p></div> <div class="footnote"> @@ -16292,7 +16249,7 @@ Joseph Justus was his brother.</p></div> <p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> The seventeenth-century travellers in Palestine, Syria, and the East often give us much valuable information. See, on the subject of -Damascus, Quaresmius, <cite>Elucidatio Terræ Sanctæ</cite>, t. ii., lib. 7, Peregrinatio +Damascus, Quaresmius, <cite>Elucidatio Terræ Sanctæ</cite>, t. ii., lib. 7, Peregrinatio 6, cap. 3, with which may be compared Radzivilus, <cite>Peregrinatio</cite>, p. 33, <small>A.D.</small> 1614. See also Conybeare and Howson's <cite>St. Paul</cite>, ch. iii.</p></div> @@ -16529,7 +16486,7 @@ interesting illustration of the learned bishop's view.</p></div> <div class="footnote"> -<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> Perhaps it is well to note that this is not the classical word Æneas, +<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> Perhaps it is well to note that this is not the classical word Æneas, which in Greek would be represented by Αἰνείασ, but a different name with a short <cite>e</cite>, and is written in Greek Αἰνέας. The latter is found in Thucydides and Xenophon: see Meyer <i lang="la" xml:lang="la">in loco</i>.</p></div> @@ -16581,19 +16538,19 @@ show.</p></div> <div class="footnote"> -<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> The most detailed account of Cæsarea-on-the-Sea, its ruins and +<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> The most detailed account of Cæsarea-on-the-Sea, its ruins and present state, will be found in the <cite>Memoirs</cite> of the Survey of Western Palestine, vol. ii., pp. 13-29. It is accompanied with plans and maps, -which show that ancient Roman Cæsarea was ten times the size of the -mediæval city which the Crusaders occupied. Geikie's <cite>The Holy Land +which show that ancient Roman Cæsarea was ten times the size of the +mediæval city which the Crusaders occupied. Geikie's <cite>The Holy Land and the Bible</cite>, ch. iv., gives a very interesting account of the ancient -and modern state of Cæsarea.</p></div> +and modern state of Cæsarea.</p></div> <div class="footnote"> <p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> See Josephus, <cite>Antiquities</cite>, XV. ix. 6; <cite>Wars of Jews</cite>, I. xxi. Mr. Lewin, in his <cite>Life of St. Paul</cite>, vol. ii., ch. iv., spends several pages in -an elaborate discussion of the buildings and plan of Cæsarea, to which +an elaborate discussion of the buildings and plan of Cæsarea, to which it must here suffice to refer.</p></div> <div class="footnote"> @@ -16609,7 +16566,7 @@ City: see Mommsen's <cite>Roman Provinces</cite>, ii. 218. The auxiliary forces were a kind of militia raised upon the spot. Palestine was made a province of the second rank in <small>A.D.</small> 6, and from that time to the year 66 was garrisoned, like all second-rank provinces, exclusively by -auxiliary troops, the headquarters of which were at Cæsarea. These +auxiliary troops, the headquarters of which were at Cæsarea. These auxiliaries, recruited amongst the Samaritans and Syrian Greeks, numbered one ala and five cohorts, about three thousand men: see Mommsen, <cite>loc. cit.</cite>, p. 186. It would not have been prudent, however, @@ -16617,7 +16574,7 @@ to have a garrison in Palestine exclusively composed of troops locally recruited, even though restricted to Samaritans and Syrians, just as no prudent English government would garrison Ireland with a militia drawn from Ulster Orangemen alone. The Roman Government therefore -mingled with the garrison of Cæsarea an auxiliary cohort composed +mingled with the garrison of Cæsarea an auxiliary cohort composed of Italians. There were thirty-two Italian auxiliary cohorts which were thus used as a salutary precaution against treachery on the part of the local militia. See, on this interesting point, Marquardt, <cite>L' Organisation @@ -16629,11 +16586,11 @@ century. Such was the military organisation of Palestine from <small>A.D.</small manner, and treated like a border province subject to martial law with legionaries scattered all over it. Now if the Acts were written in the beginning of the second century, a writer would almost certainly have -missed the correct description of the troops stationed at Cæsarea as +missed the correct description of the troops stationed at Cæsarea as St. Luke gives it in this passage. See also the article "Exercitus" in the new edition of Smith's <cite>Dictionary of Roman and Greek Antiquities</cite>; Mommsen, on the Roman Legions, in <cite>Ephemeris Epigraphica</cite>, vol. v. -and Pfitzner, <cite>Geschichte der Römischen Kaiserlegionen</cite>.</p></div> +and Pfitzner, <cite>Geschichte der Römischen Kaiserlegionen</cite>.</p></div> <div class="footnote"> @@ -16651,7 +16608,7 @@ Early Empire</cite>, p. 210.</p></div> <div class="footnote"> -<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> See the article on "Proselytes" in Schaft's <cite>Encyclopædia of Theology</cite>.</p></div> +<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> See the article on "Proselytes" in Schaft's <cite>Encyclopædia of Theology</cite>.</p></div> <div class="footnote"> @@ -16776,10 +16733,10 @@ Christianity has taught men humility and self-abasement.</p></div> <p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> Tradition tells very little about Cornelius. There is indeed a long article devoted to him by the Bollandists, <cite>Acta Sanctorum</cite>, Feb. t. 1, p. 280, but there is nothing in it. He is commemorated on Feb. 2nd. -The Greeks make him bishop of Scepsis, the Latins of Cæsarea. St. +The Greeks make him bishop of Scepsis, the Latins of Cæsarea. St. Jerome says that in his time the house of Cornelius had been turned into a church. The story of his life as told in the Martyrologies is -evidently a mere mediæval concoction. At Scepsis the prefect Demetrius +evidently a mere mediæval concoction. At Scepsis the prefect Demetrius brings him into a temple of Apollo, when at his prayer the idol is smashed to pieces and the magistrate converted. Such stories are, however, the stock-in-trade of the legend-mongers of the Middle Ages.</p></div> @@ -16787,7 +16744,7 @@ however, the stock-in-trade of the legend-mongers of the Middle Ages.</p></div> <div class="footnote"> <p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> The Church tradition reports, however, that Cornelius was first -bishop of Cæsarea, but without any solid authority for the statement. +bishop of Cæsarea, but without any solid authority for the statement. See, however, the note in last chapter, p. 141.</p></div> <div class="footnote"> @@ -16798,7 +16755,7 @@ story.</p></div> <div class="footnote"> -<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> Cæsarea and Antioch were about two hundred miles distant from +<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> Cæsarea and Antioch were about two hundred miles distant from each other by sea. A Roman trireme travelling at express speed would easily have accomplished this distance in two or at most three days.</p></div> @@ -16806,7 +16763,7 @@ easily have accomplished this distance in two or at most three days.</p></div> <p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> The various Lives of St. Paul and Gibbon in his <cite>Decline and Fall</cite> give minute accounts of Antioch, its grandeur and wickedness; K. O. -Müller's <cite>Antiquities of Antioch</cite>, Göttingen, 1839 is an exhaustive work +Müller's <cite>Antiquities of Antioch</cite>, Göttingen, 1839 is an exhaustive work on the subject; see also Mommsen's <cite>Provinces</cite>, Book VIII., ch. x.</p></div> <div class="footnote"> @@ -16822,7 +16779,7 @@ Ammianus Marcellinus, xiv., 1, 9.</p></div> account of the wickedness of Antioch than we can give in this place. He well remarks: "Cities liable to the influx of heterogeneous races are rarely otherwise than immoral and debased. Even Rome in the -decadence of its Cæsarism could groan to think of the dregs of its +decadence of its Cæsarism could groan to think of the dregs of its degradation—the quacks and pandars, and musicians and dancing girls—poured into the Tiber by the Syrian Orontes.... It seems as though it were a law of human intercourse that, when races are commingled in @@ -16951,7 +16908,7 @@ him, as narrated in the nineteenth verse of the fifth chapter.</p></div> <div class="footnote"> <p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> In the fifth century an order of monks was established at Constantinople -who practised this ceaseless worship. They were called Acoimetæ, +who practised this ceaseless worship. They were called Acoimetæ, or the Watchers. They are described at length in Bingham's <cite>Antiquities</cite>, Book VII., ch. ii., sect. 10, and in Smith's <cite>Dict. Christ. Antiqq.</cite>, vol. i., p. 13. A similar attempt was made in the reigns @@ -16963,7 +16920,7 @@ upon his name.</p></div> <div class="footnote"> <p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> The early Church has left us a treatise showing how thoroughly it -recognised its duty in this respect. The "Pædagogue" or the "Instructor" +recognised its duty in this respect. The "Pædagogue" or the "Instructor" of Clement of Alexandria is a handbook of the social life of the early Christians, teaching them what to do and wear and say under every conceivable circumstance. Clement thinks nothing too trivial for the @@ -17009,8 +16966,8 @@ by year"; with which may be compared Ezekiel xxvii. 17.</p></div> <p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> The story of the death of Herod Agrippa as told by Josephus, <cite>Antiqq.</cite>, Book XIX., ch. viii., is in striking unison with that given in the Acts. "Now when Agrippa had reigned three years over all -Judea, he came to the city Cæsarea, formerly called Strato's Tower; and -there he exhibited shows in honour of Cæsar, upon his being informed +Judea, he came to the city Cæsarea, formerly called Strato's Tower; and +there he exhibited shows in honour of Cæsar, upon his being informed that there was a certain festival celebrated on account of his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity through his province. On the @@ -17090,10 +17047,10 @@ will be found in Lewin's <cite>St. Paul</cite>, vol. i., p. 92.</p></div> <div class="footnote"> -<p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> Hypæpa, for instance, was a celebrated sanctuary of Diana, between +<p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> Hypæpa, for instance, was a celebrated sanctuary of Diana, between Sardis and Ephesus. Jewish inscriptions have been found there proving that a Jewish synagogue and community existed even in that pagan -stronghold: see <cite>Revue Archéologique</cite> for 1885, vol. ii., p. 111.</p></div> +stronghold: see <cite>Revue Archéologique</cite> for 1885, vol. ii., p. 111.</p></div> <div class="footnote"> @@ -17190,7 +17147,7 @@ manner of our own local police. The chief of the police in each town was called the eirenarch, and was annually appointed by the proconsul. The Romans never made the mistake of placing the police in the hands of discontented subjects. See, on this curious topic, Le Bas and -Waddington's <cite>Voyage Archéologique</cite>, t. iii., pp. 27 and 255.</p></div> +Waddington's <cite>Voyage Archéologique</cite>, t. iii., pp. 27 and 255.</p></div> <div class="footnote"> @@ -17245,7 +17202,7 @@ or denounced a Christian man because he became a Freemason, or an Orangeman, or joined the Oddfellows, observing the special ceremonies appointed for admission. The nearest approach in later times to the position taken up by the strict Jewish party will be found in the history -of mediæval monasticism. The Cistercians and subsequently the +of mediæval monasticism. The Cistercians and subsequently the Mendicant Orders endeavoured to persuade every person that every one who wished to be saved must join their Orders and assume their peculiar dress. On this account Fitz Ralph, Archbishop of Armagh, and @@ -17346,7 +17303,7 @@ Minor. A simple statement of this is sufficient refutation for any one who knows the bare text of the Acts. There seems, however, no reason whatsoever to doubt the ancient tradition which fixes the martyrdom of St. Peter at Rome. See on the whole subject the interesting article -on St. Peter in Schaff's <cite>Encyclopædia of Theology</cite>, p. 1814. In the +on St. Peter in Schaff's <cite>Encyclopædia of Theology</cite>, p. 1814. In the <cite>Acta Sanctorum</cite>, published by the Bollandists, April, vol. iii., p. 346, we are told that St. Peter despatched St. Mark to found the Church of Aquileia, which claims the next rank to the Church of Rome among @@ -17399,7 +17356,7 @@ the year 50 St. Paul treated Mark sternly, and that same sternness was most beneficial to the young man. It was just what his character wanted. Fifteen years passed over both their heads, and the scene was then very different. In Col. iv. 10, 11 Mark is commended -unto the Church of Colossæ as one of the few Jewish Christians who +unto the Church of Colossæ as one of the few Jewish Christians who had been a comfort in his bonds to the prisoner of Jesus Christ; while again, when on the point of his departure, in the 2nd Epistle to Timothy, iv. 11, the once weak disciple is most touchingly and lovingly @@ -17438,7 +17395,7 @@ soul of the recipient of their gifts was right or the reverse in a manner not possible for us.... They could perceive and gauge faith in a way that is not our prerogative.... It is clear that the apostles could have perceived whether repentance and faith were genuine." I do not deny -that God sometimes made such special revelations to them. But <i lang="la" xml:lang="la">quâ</i> +that God sometimes made such special revelations to them. But <i lang="la" xml:lang="la">quâ</i> apostles they had no such gift of discerning spirits, else why did Peter baptize Simon Magus, or St. Paul and Barnabas take Mark with them at all, or St. Paul tolerate Demas even for a moment, or why did he not @@ -17530,15 +17487,15 @@ Hellenic Studies</cite>, April 1890, p. 157, to which we have already referred, identifies with the Phrygian dialect spoken till the sixth century of our era. Mr. Hogarth copied several inscriptions in this ancient Lycaonian or Phrygian speech. See also an English article by Professor W. M. -Ramsay in Kühn's <cite>Journal of Comparative Philology</cite> for 1887, where +Ramsay in Kühn's <cite>Journal of Comparative Philology</cite> for 1887, where he treats of this Lycaonian speech, and avows his belief (p. 382) that -Græco-Roman civilisation and language did not begin to affect the +Græco-Roman civilisation and language did not begin to affect the rural parts of Northern and Eastern Phrygia till <small>A.D.</small> 100, long after St. Paul's day. The mass of the people spoke nothing but the original Phrygian. The reader who wishes to investigate what I consider the bearing of this subject on the gift of tongues should consult another article in English by Professor Ramsay, styled <cite>Laodicea Combusta</cite>, in -the Transactions of the German Archæological Institute, vol. xiii., +the Transactions of the German Archæological Institute, vol. xiii., p. 248 (Athens, 1888).</p></div> <div class="footnote"> @@ -17626,12 +17583,12 @@ he rode along took fresh horses, and at the same time brought the tired animals with him. When his enemies followed him next day, they found the post stables empty, and their prey escaped without any possibility of pursuit. See <cite>Dict. Christ. Biog.</cite>, vol. i., p. 526, Art. -Constantinus I., and De Broglie, <cite>L'Église et L'Empire</cite>, vol. i., p. 192.</p></div> +Constantinus I., and De Broglie, <cite>L'Église et L'Empire</cite>, vol. i., p. 192.</p></div> <div class="footnote"> <p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> The remains of this rampart still exist. They are described in -the <cite>Mission Archéologique de Macédoine</cite>, p. 103, carried out under the +the <cite>Mission Archéologique de Macédoine</cite>, p. 103, carried out under the direction of M. Leon Heuzey, by order of Napoleon III., and published at Paris between 1864 and 1876.</p></div> @@ -17639,12 +17596,12 @@ at Paris between 1864 and 1876.</p></div> <p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> The proper official title of the highest magistrates of a colony was Duumviri. The colonies where a Greek spirit prevailed did not like -this title, and called themselves Prætors, or Στρατηγοί, as in the case of +this title, and called themselves Prætors, or Στρατηγοί, as in the case of Philippi. In exact accordance with St. Luke's usage Cicero, a century earlier, tells us in one of his Epistles, speaking of the vanity of Capua, which was thoroughly Greek in spirit, and therefore very vain: "While in other colonies the magistrates are called Duumviri, these wish themselves -to be styled Prætors," a weakness laughed at in Horace's <cite>Satires</cite>, +to be styled Prætors," a weakness laughed at in Horace's <cite>Satires</cite>, lib. i., v. 34-6. Dion Chrysostom, a Greek rhetorician of St. Paul's day, mocks the Greeks for the same flashy spirit.</p></div> @@ -17656,7 +17613,7 @@ however, the Greek diphthong ει, and is long.</p></div> <div class="footnote"> -<p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> See Dr. John Lightfoot's <cite>Horæ Hebraicæ</cite> on Matt. iv. 23; Works +<p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> See Dr. John Lightfoot's <cite>Horæ Hebraicæ</cite> on Matt. iv. 23; Works (London, 1684), vol. ii., pp. 132-34, for the Rabbinical legislation on Synagogues and their erection.</p></div> @@ -17691,11 +17648,11 @@ Colgan's <cite>Acts of the Irish Saints</cite>.</p></div> <div class="footnote"> <p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> The guild of dyers at Thyatira is celebrated in the inscriptions belonging -to that city found in Bœckh's <cite>Corpus Inscriptionum Græcarum</cite>.</p></div> +to that city found in Bœckh's <cite>Corpus Inscriptionum Græcarum</cite>.</p></div> <div class="footnote"> -<p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> See Leon Heuzey's <cite>Mission Archéologique de Macédoine</cite>, p. 71 +<p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> See Leon Heuzey's <cite>Mission Archéologique de Macédoine</cite>, p. 71 (Paris, 1864-76). One tablet found furnishes a list of benefactions. One man gives a bronze statue of the deity, another helps to roof the building. Another tablet gives a list of the officials of the temple @@ -17817,7 +17774,7 @@ this time was peculiarly dangerous ground for the romance-writer to venture upon" (<cite>Essays on Supernatural Religion</cite>, p. 291). If the Roman provinces were a dangerous ground for a romance-writer, such as some critics would make the author of the Acts, the government of -the large Græco-Roman towns and cities was still more dangerous, as +the large Græco-Roman towns and cities was still more dangerous, as scarcely any two successive ones were alike. Thessalonica is a good instance of this. St. Luke calls the magistrates politarchs, and the triumphal arch at Thessalonica calls them politarchs; a title which @@ -17828,8 +17785,8 @@ ancient Deuriopus, twelve miles distant, was found more than twenty years ago containing the same title, politarchs. Surely the stones out of the walls of Thessalonica and of Monastir cry out in defence of St. Luke's accuracy! See Mr. Tozer's <cite>Highlands of Turkey</cite>, vol. i., -p. 145, and vol. ii., p. 358, Append. B; Bœckh's <cite>Corp. Ins. Græc.</cite>, -No. 1967; articles by the Abbé Belley in the <cite>Acad. des Inscript.</cite>, +p. 145, and vol. ii., p. 358, Append. B; Bœckh's <cite>Corp. Ins. Græc.</cite>, +No. 1967; articles by the Abbé Belley in the <cite>Acad. des Inscript.</cite>, xxxviii., p. 125, and by Mr. Vaux in the <cite>Trans. of Roy. Soc. of Literature</cite>, vol. viii., new series.</p></div> @@ -17851,7 +17808,7 @@ must have sailed in a mere fishing smack or good-sized boat, as the iron-bound western coast of this gulf is devoid of harbours sufficient for large ships. Mr. Tozer himself sailed from Thessalonica in such a vessel, see <cite>l.c.</cite>, vol. ii., p. 4: "We chartered a vessel to convey us down the -bay, a six-oared Smyrna caïque, quite elegant in her appointments as +bay, a six-oared Smyrna caïque, quite elegant in her appointments as compared with the ordinary lumbering market boats and coasters of these seas, and a tight little craft withal, for though not more than six feet in width, and without a deck, she had made a voyage to the Crimea @@ -17870,7 +17827,7 @@ translation, published in Bohn's Classical Library, Bell & Sons, London, <p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> The Emperor Hadrian, for instance, adorned Athens with expensive buildings and libraries, and enriched it with endowments. See Duhr's work, p. 44, on the <cite>Journeys of the Emperor Hadrian</cite>, published in the -Proceedings of the Archæological Society of Vienna; and cf. Pausanias, +Proceedings of the Archæological Society of Vienna; and cf. Pausanias, i. 18.</p></div> <div class="footnote"> @@ -17893,7 +17850,7 @@ XIV. 8, tells us how they erected a brass statue of the high priest Hyrcanus, as an expression of their good will to the Jewish nation. This was a hundred years before St. Paul's visit. Bayet discovered early Jewish inscriptions among the Athenian cemeteries. See his -<cite>De Titulis Atticæ Christianis</cite>, pp. 122-24, of which we treat in a note +<cite>De Titulis Atticæ Christianis</cite>, pp. 122-24, of which we treat in a note <em>infra</em>.</p></div> <div class="footnote"> @@ -17934,7 +17891,7 @@ Him we live and move and have our being."</p></div> <div class="footnote"> -<p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> These words are directly and literally taken out of the <cite>Phænomena</cite> +<p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> These words are directly and literally taken out of the <cite>Phænomena</cite> of Aratus, a Greek poet of Cilicia and a fellow-countryman of the orator. He was absolutely correct, however, in saying "certain of your own poets," as the same sentiment is found in a hymn to Jupiter, composed @@ -17944,8 +17901,8 @@ Cleanthes was the immediate successor of Zeno, the founder of Stoicism. His words therefore would have the more weight with his disciples three centuries later. He died, like a Stoic, of hunger, aged eighty, and a statue was erected to him by the Roman Senate in his native place -Assos, a town of Æolis in Greece. See for more about Cleanthes and -Aratus, Fabricius, <cite>Bibliotheca Græca</cite>, or Smith's <cite>Dict. Greek and Rom. +Assos, a town of Æolis in Greece. See for more about Cleanthes and +Aratus, Fabricius, <cite>Bibliotheca Græca</cite>, or Smith's <cite>Dict. Greek and Rom. Biog.</cite></p></div> <div class="footnote"> @@ -17995,7 +17952,7 @@ that city, have been confirmed by the latest antiquarian investigations in the region of coins and inscriptions. The student who wishes to make acquaintance with the evidence on this point, which has an important bearing upon the historic proof of our holy religion, should consult the -learned treatise of Julius Dürr, styled, <cite>Die Reisen der Kaisers Hadrian</cite>, +learned treatise of Julius Dürr, styled, <cite>Die Reisen der Kaisers Hadrian</cite>, (Vienna, 1881). It minutely investigates the records of Hadrian's life, and shows us that Hadrian visited and lived at Athens in <small>A.D.</small> 125. This work was published ten years before the <cite>Apology</cite> of the Athenian @@ -18024,7 +17981,7 @@ counted worthy of the episcopal office."</p></div> of Athens has been minutely investigated by a modern French scholar, C. Bayet, a member of the French school of antiquaries at Athens. The title of his book, to which I have already referred, is <cite>De Titulis -Atticæ Christianis Antiquissimis Commentatio</cite> (Thorin: Paris, 1878). +Atticæ Christianis Antiquissimis Commentatio</cite> (Thorin: Paris, 1878). He gives a large number of primitive Christian and Jewish inscriptions found at Athens. The above quotation from Aristides will be found in Rendal Harris's edition, p. 48, in the Cambridge <cite>Texts and @@ -18098,7 +18055,7 @@ on the Prayer Book, pp. 87 and 300.</p></div> <div class="footnote"> <p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> See on this subject of the confusion of Christianity with Judaism -by the Romans, Wieseler's <cite>Die Christenverfolgungen der Cäsaren</cite>, +by the Romans, Wieseler's <cite>Die Christenverfolgungen der Cäsaren</cite>, pp. 1-10.</p></div> <div class="footnote"> @@ -18251,19 +18208,19 @@ crown, zone, and feet of the goddess. Clement of Alexandria discusses their use, and says the Greeks were greatly addicted to them, in his <cite>Stromata</cite>, v. 8, as translated in Clement's works, vol. ii., p. 247, in Clark's Ante-Nicene Library. The same use of curious mystic words -passed over to the Manichæans and other secret sects of mediæval +passed over to the Manichæans and other secret sects of mediæval times. See also Guhl's <cite>Ephesiaca</cite>, p. 94 (Berlin, 1843), where all the authorities on this curious subject are collected together. Conybeare and Howson, ch. xiv., give them from Guhl in a handy shape. Great quantities of these "Ephesian letters" have been found among -the Fayûm Manuscripts discovered in Egypt, which almost universally +the Fayûm Manuscripts discovered in Egypt, which almost universally make a large use of the name Iao or Jehovah, showing their contact with Judaism.</p></div> <div class="footnote"> <p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> This subject properly belongs to commentators on 1 Corinthians. -Paley, in <cite>Horæ Paulinæ</cite>, ch. iii., and Dr. Marcus Dods, in his <cite>Introduction +Paley, in <cite>Horæ Paulinæ</cite>, ch. iii., and Dr. Marcus Dods, in his <cite>Introduction to the New Testament</cite>, pp. 104, 105, set forth the evidence in a convenient shape. I may remark that here, as elsewhere, I adopt in the main Mr. Lewin's chronology, as contained in his <cite>Fasti Sacri</cite>. @@ -18275,7 +18232,7 @@ profound scholars.</p></div> <div class="footnote"> <p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> The student may consult on the identification of Artemis and the -Oriental or Persian deity Anaïtis, the <cite>Revue Archéologique</cite> for 1885, vol. ii., +Oriental or Persian deity Anaïtis, the <cite>Revue Archéologique</cite> for 1885, vol. ii., pp. 105-115, and Derenbourg and Saglio's <cite>Dict. des Antiq.</cite>, s.v. Diana.</p></div> <div class="footnote"> @@ -18314,7 +18271,7 @@ Lewin translates, vol. i., p. 405. See, however, more upon this below.</p></div> <div class="footnote"> <p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> The Persian language was still used in the worship of Diana at -Hierocæsarea and Hypæpa, two well-known towns of the province of +Hierocæsarea and Hypæpa, two well-known towns of the province of Asia in the second century of our era. See Pausanias, v. 27; cf. Tacitus, <cite>Annals</cite>, iii. 62, and Ramsay's <cite>Hist. Geog.</cite>, p. 128.</p></div> @@ -18327,7 +18284,7 @@ peculiar devotion to Diana and her worship. They specially flourished at a place called Saghir, near Antioch in Pisidia. It is a curious fact that the cult of the B.V.M. has been substituted for that of Artemis by the Greeks of the neighbourhood, and a feast in her honour is celebrated -at the same time as the ancient feast. See <cite>Revue Archéologique</cite>, +at the same time as the ancient feast. See <cite>Revue Archéologique</cite>, 1887, vol. i., p. 96; Ramsay, in his <cite>Geography of Asia Minor</cite>, p. 409, and in <cite>Jour. Hell. Studies</cite> for 1883.</p></div> @@ -18355,11 +18312,11 @@ the reader to realise the language of the Acts.</p></div> <div class="footnote"> <p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> The original of this decree will be found in Bœckh's <cite>Corp. Inscriptt. -Græc.</cite>, No. 2954, and the translation in Lewin's <cite>St. Paul</cite>, 405.</p></div> +Græc.</cite>, No. 2954, and the translation in Lewin's <cite>St. Paul</cite>, 405.</p></div> <div class="footnote"> -<p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> There is a long account of Achilles Tatius in the <cite>Bibliotheca Græca</cite> +<p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> There is a long account of Achilles Tatius in the <cite>Bibliotheca Græca</cite> of Fabricius. He was a pagan first, and then became a Christian. His age is uncertain, but he certainly seems to have lived when pagan feasts were still observed in their ancient splendour. The book in @@ -18394,7 +18351,7 @@ for their heroic resistance on this occasion. See Mason, <cite>l.c.</cite>, and <p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> See the articles on Polycarp in the <cite>Dict. Christ. Biog.</cite>, iv. 426, and on Martyrs of Lyons, iii. 764. As regards Polycarp, see also Lightfoot's <cite>Ignatius</cite>, vol. i., p. 436; and as regards the Martyrs of Lyons, see -Rénan's <cite>Marc-Aurèle</cite>, pp. 329, 331. It is interesting to notice, in the +Rénan's <cite>Marc-Aurèle</cite>, pp. 329, 331. It is interesting to notice, in the writings of St. Paulinus of Nola written about the year 400 <small>A.D.</small>, his complaints about the abuses, drunkenness and idleness, connected with the feasts and holy days observed in honour of his great patron and @@ -18416,13 +18373,13 @@ eminent scholar Godefroy.</p></div> times. In the year 1830 there was found in Southern France a piece of such Ephesian silver work wrought in honour of Artemis, and carried into Gaul by one of her worshippers. It is now deposited in the -Bibliothèque Nationale, and has been fully described in an interesting +Bibliothèque Nationale, and has been fully described in an interesting article in the <cite>Journal of Hellenic Studies</cite>, vol. iii., pp. 104-106, written by that eminent antiquary C. Waldstein.</p></div> <div class="footnote"> -<p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> See the <cite>Revue Archéologique</cite> for 1886, vol. ii., p. 257, about the +<p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> See the <cite>Revue Archéologique</cite> for 1886, vol. ii., p. 257, about the worship of the Ephesian Artemis in Marseilles and Southern Gaul, and an article in the <cite>Journal of Hellenic Studies</cite> for 1889, vol. x., p. 216, by Professor Ramsay, on the vast extent of Artemis worship in Asia. In @@ -18490,7 +18447,7 @@ This seems an interesting illustration of the typical character of the Acts.</p> Regis Hen. II.</cite>, t. ii., pp. lxv.-lxxi. (Rolls Series); Madox, <cite>Hist. of Exchequer</cite>, pp. 84-96, for an account of the rise of the English Assize System; see Le Blant, <cite>Les Actes des Martyrs</cite>, pp. 50-121, and <cite>Marquardt's -Röm. Staatsverwalt</cite>, p. 365 about Roman assizes. There were eleven +Röm. Staatsverwalt</cite>, p. 365 about Roman assizes. There were eleven circuits in Asia.</p></div> <div class="footnote"> @@ -18624,7 +18581,7 @@ of the first to suggest this idea. The passage is quoted by Bingham, <div class="footnote"> -<p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> See the exhaustive article on Agapæ in Smith's <cite>Dict. Christ. +<p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> See the exhaustive article on Agapæ in Smith's <cite>Dict. Christ. Antiqq.</cite>, vol. i., p. 39.</p></div> <div class="footnote"> @@ -18636,7 +18593,7 @@ thought. This alone would have conduced to the practice of early morning communion, even before day, inasmuch as it was at that time the resurrection took place. Cf. <cite>Dict. Christ. Antiqq.</cite>, vol. i., p. 419, on the hours of celebration of the Holy Communion. On p. 41 of -the same volume the writer of the article on the Agapæ makes an +the same volume the writer of the article on the Agapæ makes an extraordinary statement that it was only at the third Council of Carthage, <small>A.D.</small> 391, that the time of Eucharistic celebration was changed to the morning, and that then the Agape was first separated from the Holy @@ -18700,14 +18657,14 @@ as our experience or knowledge of history can carry us back."</p></div> <div class="footnote"> -<p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Irenæus, however, writing in the second century, states that the +<p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Irenæus, however, writing in the second century, states that the bishops and presbyters of Ephesus and the neighbouring cities were assembled at Miletus, so that he distinguishes between bishops and presbyters even on this occasion: see his work <cite>Against Heresies</cite>, iii. 14. Dr. Hatch had an extraordinary theory, which he elaborates in his article "Priest" in the <cite>Dictionary of Christian Antiquities</cite>, vol. ii., p. 1700. He thus states it: "Whether the institution of Presbyters -existed in the first instance outside the limits of the Judæo-Christian +existed in the first instance outside the limits of the Judæo-Christian communities is doubtful. There is no evidence that it did so; the presumption is that it did not, for when St. Paul, writing to the churches which were presumably non-Jewish in their character, recognises @@ -18728,7 +18685,7 @@ been Gentile in origin; but there must have been a large and influential minority Jewish by race in a town where the Jews were so large an element in the population. Again, we find the title presbyter applied to the church officials of Ephesus. Dr. Hatch on the same page -enumerates Ephesus among the Judæo-Christian communities, one, +enumerates Ephesus among the Judæo-Christian communities, one, therefore, which would presumably prefer Jewish titles for its clergy. But was it predominantly Jewish? St. Paul laboured three months in the synagogue at Ephesus, and was then expelled. He laboured @@ -18750,7 +18707,7 @@ It appeared after this chapter was written.</p></div> <p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> In the second century bishops were often called presbyters, though presbyters were not called bishops, or, to quote Bishop Lightfoot, "Essay on the Ministry," <cite>Philippians</cite>, p. 226: "In the language -of Irenæus, a presbyter is never designated a bishop, while on the other +of Irenæus, a presbyter is never designated a bishop, while on the other hand he very frequently speaks of a bishop as a presbyter." This usage long continued in the Church. Cyprian often expresses himself thus: cf. article on word "Senior" in <cite>Dict. Christ. Antiqq.</cite> Many @@ -18772,17 +18729,17 @@ Episcopacy as the normal rule of the Church, though, doubtless, it was only by degrees that the title of bishop was appropriated to the office so created. By the time of Ignatius, that is, about 110 <small>A.D.</small>, this appropriation was complete. As regards my authority for saying the -apostles established Episcopacy, I simply appeal to Irenæus, who, in +apostles established Episcopacy, I simply appeal to Irenæus, who, in his great work against Heresies, Book III., ch. iii., states in section i. that "the apostles instituted bishops in the churches," and then in sec. 3 proceeds to trace the line of these bishops in the Roman Church, beginning with Linus, "into whose hands the blessed apostles -committed the office of the Episcopate." Now it is upon Irenæus we +committed the office of the Episcopate." Now it is upon Irenæus we largely depend for the proof of the canon of the New Testament and -the Johannine origin of the Fourth Gospel. Surely if Irenæus is a +the Johannine origin of the Fourth Gospel. Surely if Irenæus is a witness sufficient to establish the apostolic origin of the Gospels, he should be quite sufficient to establish the apostolic origin of Episcopacy! -If Irenæus is a competent witness to the true authorship of +If Irenæus is a competent witness to the true authorship of an anonymous document like the Fourth Gospel, he is surely competent to tell us of the true origin of a worldwide institution like Episcopacy. It is assuredly much easier to learn the origin of institutions than of @@ -18842,8 +18799,8 @@ Palestine for the very unusual period of eight years, from 52 to 60 <small>A.D.< This accounts for the words of Tertullus (ch. xxiv. 2): "Seeing that by thee we enjoy much peace, and that by thy providence evils are corrected for this nation." See Lewin's <cite>Fasti</cite>, pp. 296-98, 315, 320; -Conybeare and Howson, ch. xxii.; and for the latest authority, Schürer's -<cite>Geschichte des Jüdischen Volkes</cite>, i. 477-83, ii. 170 (Leipzig, 1886).</p></div> +Conybeare and Howson, ch. xxii.; and for the latest authority, Schürer's +<cite>Geschichte des Jüdischen Volkes</cite>, i. 477-83, ii. 170 (Leipzig, 1886).</p></div> <div class="footnote"> @@ -18940,7 +18897,7 @@ vol. i., pp. 38, 393, 603.</p></div> <p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Quietism, Jansenism, and Quakerism were all manifestations of the same spirit, and arose about the same time. Molinos was the founder of Quietism in Spain. A concise account of the movement will be found -in Schaffs <cite>Theological Encyclopædia</cite> in connexion with the names +in Schaffs <cite>Theological Encyclopædia</cite> in connexion with the names of Molinos and Guyon.</p></div> <div class="footnote"> @@ -18954,7 +18911,7 @@ Martyr, <cite>Apol.</cite>, i. 67. In Aristides there is one passage in ch. ii. where the word gospel is used, but not in the sense of a special title for a book: "This is taught from that Gospel which a little while ago was spoken among them as being preached; wherein if ye also will read, -ye will comprehend the power that is upon it." Irenæus, III. xi. 7, 8, +ye will comprehend the power that is upon it." Irenæus, III. xi. 7, 8, is the earliest I can now recall who uses the word gospel in this technical sense. He speaks there of the Gospel of St. Matthew, etc. But this was in the last quarter of the second century. In the year 57, @@ -18969,7 +18926,7 @@ between St. Paul and St. Luke, see also Iren., iii., xiv., xv.</p></div> <div class="footnote"> -<p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> The subject of Christianity and the household of Cæsarea would +<p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> The subject of Christianity and the household of Cæsarea would form an interesting subject of inquiry did only space permit. I have, however, the less hesitation in passing it over because it has been exhaustively discussed by Bishop Lightfoot in the following places, @@ -18977,7 +18934,7 @@ to which I must refer my readers: <cite>Philippians</cite>, Introduction pp. 1-2 and in dissertations on, pp. 97-102 and 169-76. This is also the subject of an elaborate monograph by Professor Harnack in the <cite>Princeton Review</cite> for July 1878, entitled "Christians and Rome," with which -should be compared Schürer's <cite>Geschichte des Jüdischen Volkes</cite>, ii. +should be compared Schürer's <cite>Geschichte des Jüdischen Volkes</cite>, ii. 506-512, and a treatise published by him <cite>Die Gemeindeverfassung der Juden in Rom.</cite>, Leipzig 1879.</p></div> @@ -19017,7 +18974,7 @@ early church has been amply illustrated by modern investigations. Judaism was flourishing there from the earliest times. In the year 4 <small>B.C.</small> a colony of wealthy Jews was established at Puteoli (Josephus, <cite>Wars</cite>, II. vii. 1). An inscription has been found there commemorating -a Jewish merchant of Ascalon named Herod (Schürer's <cite>Jüdisch. Volk.</cite>, +a Jewish merchant of Ascalon named Herod (Schürer's <cite>Jüdisch. Volk.</cite>, I. 234).</p></div> <div class="footnote"> @@ -19078,382 +19035,6 @@ after Paul's arrival in Rome."</p></div></div> <p>The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.</p> </div> - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Expositor's Bible: The Acts of the -Apostles, Vol. 2, by G. T. Stokes - -*** END OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: ACTS 2 *** - -***** This file should be named 42303-h.htm or 42303-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/2/3/0/42303/ - -Produced by Colin Bell, Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. Special rules, -set forth in the General Terms of Use part of this license, apply to -copying and distributing Project Gutenberg-tm electronic works to -protect the PROJECT GUTENBERG-tm concept and trademark. Project -Gutenberg is a registered trademark, and may not be used if you -charge for the eBooks, unless you receive specific permission. If you -do not charge anything for copies of this eBook, complying with the -rules is very easy. You may use this eBook for nearly any purpose -such as creation of derivative works, reports, performances and -research. They may be modified and printed and given away--you may do -practically ANYTHING with public domain eBooks. Redistribution is -subject to the trademark license, especially commercial -redistribution. - - - -*** START: FULL LICENSE *** - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full Project -Gutenberg-tm License available with this file or online at - www.gutenberg.org/license. - - -Section 1. General Terms of Use and Redistributing Project Gutenberg-tm -electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or destroy -all copies of Project Gutenberg-tm electronic works in your possession. -If you paid a fee for obtaining a copy of or access to a Project -Gutenberg-tm electronic work and you do not agree to be bound by the -terms of this agreement, you may obtain a refund from the person or -entity to whom you paid the fee as set forth in paragraph 1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this agreement -and help preserve free future access to Project Gutenberg-tm electronic -works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" -or PGLAF), owns a compilation copyright in the collection of Project -Gutenberg-tm electronic works. Nearly all the individual works in the -collection are in the public domain in the United States. If an -individual work is in the public domain in the United States and you are -located in the United States, we do not claim a right to prevent you from -copying, distributing, performing, displaying or creating derivative -works based on the work as long as all references to Project Gutenberg -are removed. Of course, we hope that you will support the Project -Gutenberg-tm mission of promoting free access to electronic works by -freely sharing Project Gutenberg-tm works in compliance with the terms of -this agreement for keeping the Project Gutenberg-tm name associated with -the work. You can easily comply with the terms of this agreement by -keeping this work in the same format with its attached full Project -Gutenberg-tm License when you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are in -a constant state of change. If you are outside the United States, check -the laws of your country in addition to the terms of this agreement -before downloading, copying, displaying, performing, distributing or -creating derivative works based on this work or any other Project -Gutenberg-tm work. The Foundation makes no representations concerning -the copyright status of any work in any country outside the United -States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other immediate -access to, the full Project Gutenberg-tm License must appear prominently -whenever any copy of a Project Gutenberg-tm work (any work on which the -phrase "Project Gutenberg" appears, or with which the phrase "Project -Gutenberg" is associated) is accessed, displayed, performed, viewed, -copied or distributed: - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - -1.E.2. If an individual Project Gutenberg-tm electronic work is derived -from the public domain (does not contain a notice indicating that it is -posted with permission of the copyright holder), the work can be copied -and distributed to anyone in the United States without paying any fees -or charges. If you are redistributing or providing access to a work -with the phrase "Project Gutenberg" associated with or appearing on the -work, you must comply either with the requirements of paragraphs 1.E.1 -through 1.E.7 or obtain permission for the use of the work and the -Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or -1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any additional -terms imposed by the copyright holder. Additional terms will be linked -to the Project Gutenberg-tm License for all works posted with the -permission of the copyright holder found at the beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including any -word processing or hypertext form. However, if you provide access to or -distribute copies of a Project Gutenberg-tm work in a format other than -"Plain Vanilla ASCII" or other format used in the official version -posted on the official Project Gutenberg-tm web site (www.gutenberg.org), -you must, at no additional cost, fee or expense to the user, provide a -copy, a means of exporting a copy, or a means of obtaining a copy upon -request, of the work in its original "Plain Vanilla ASCII" or other -form. Any alternate format must include the full Project Gutenberg-tm -License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works provided -that - -- You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is - owed to the owner of the Project Gutenberg-tm trademark, but he - has agreed to donate royalties under this paragraph to the - Project Gutenberg Literary Archive Foundation. Royalty payments - must be paid within 60 days following each date on which you - prepare (or are legally required to prepare) your periodic tax - returns. Royalty payments should be clearly marked as such and - sent to the Project Gutenberg Literary Archive Foundation at the - address specified in Section 4, "Information about donations to - the Project Gutenberg Literary Archive Foundation." - -- You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or - destroy all copies of the works possessed in a physical medium - and discontinue all use of and all access to other copies of - Project Gutenberg-tm works. - -- You provide, in accordance with paragraph 1.F.3, a full refund of any - money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days - of receipt of the work. - -- You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm -electronic work or group of works on different terms than are set -forth in this agreement, you must obtain permission in writing from -both the Project Gutenberg Literary Archive Foundation and Michael -Hart, the owner of the Project Gutenberg-tm trademark. Contact the -Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -public domain works in creating the Project Gutenberg-tm -collection. Despite these efforts, Project Gutenberg-tm electronic -works, and the medium on which they may be stored, may contain -"Defects," such as, but not limited to, incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other intellectual -property infringement, a defective or damaged disk or other medium, a -computer virus, or computer codes that damage or cannot be read by -your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium with -your written explanation. The person or entity that provided you with -the defective work may elect to provide a replacement copy in lieu of a -refund. If you received the work electronically, the person or entity -providing it to you may choose to give you a second opportunity to -receive the work electronically in lieu of a refund. If the second copy -is also defective, you may demand a refund in writing without further -opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO -WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of damages. -If any disclaimer or limitation set forth in this agreement violates the -law of the state applicable to this agreement, the agreement shall be -interpreted to make the maximum disclaimer or limitation permitted by -the applicable state law. The invalidity or unenforceability of any -provision of this agreement shall not void the remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in accordance -with this agreement, and any volunteers associated with the production, -promotion and distribution of Project Gutenberg-tm electronic works, -harmless from all liability, costs and expenses, including legal fees, -that arise directly or indirectly from any of the following which you do -or cause to occur: (a) distribution of this or any Project Gutenberg-tm -work, (b) alteration, modification, or additions or deletions to any -Project Gutenberg-tm work, and (c) any Defect you cause. - - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of computers -including obsolete, old, middle-aged and new computers. It exists -because of the efforts of hundreds of volunteers and donations from -people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future generations. -To learn more about the Project Gutenberg Literary Archive Foundation -and how your efforts and donations can help, see Sections 3 and 4 -and the Foundation information page at www.gutenberg.org - - -Section 3. Information about the Project Gutenberg Literary Archive -Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg -Literary Archive Foundation are tax deductible to the full extent -permitted by U.S. federal laws and your state's laws. - -The Foundation's principal office is located at 4557 Melan Dr. S. -Fairbanks, AK, 99712., but its volunteers and employees are scattered -throughout numerous locations. Its business office is located at 809 -North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email -contact links and up to date contact information can be found at the -Foundation's web site and official page at www.gutenberg.org/contact - -For additional contact information: - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To -SEND DONATIONS or determine the status of compliance for any -particular state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. -To donate, please visit: www.gutenberg.org/donate - - -Section 5. General Information About Project Gutenberg-tm electronic -works. - -Professor Michael S. Hart was the originator of the Project Gutenberg-tm -concept of a library of electronic works that could be freely shared -with anyone. For forty years, he produced and distributed Project -Gutenberg-tm eBooks with only a loose network of volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the U.S. -unless a copyright notice is included. Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - -Most people start at our Web site which has the main PG search facility: - - www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - -</pre> - +<div>*** END OF THE PROJECT GUTENBERG EBOOK 42303 ***</div> </body> </html> |