Well, then—suppose that to both these questions, let it but be a negative answer or the true one, the consequence is plain—no such miracles were wrought. Yet, in his narrative, has this man—exhibiting himself, at the same time, in the character of a percipient witness, in relation to them—ventured to assert the existence, one after another, of the whole list of these particularized miracles, not to speak of the cluster of unparticularized ones.
SECTION 4.
ACCUSED BY THE DISCIPLES, HE COMMENCES, AT THE RECOMMENDATION OF THE APOSTLES, AN EXCULPATORY OATH IN THE TEMPLE.
Such being in their eyes the danger; now comes their expedient for the arresting of it. It is an altogether curious one: and among those persons styled elders—all the elders—to every sincere and pious Christian it will naturally be matter of no small satisfaction that no one of the whole fellowship of the Apostles is to be found.
According to the description here given of it, the expedient is of such a sort, that—but for the occasion on which it is represented as being proposed,—scarcely would it be possible to divine what is meant; what it was that was proposed to be done; or, whatever it was, what could be the use or effect of it?
"Do therefore this," Acts 21:23, continues the speech attributed to these elders, "do therefore this that we say to thee: we have four men which have a vow on them:—Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed, are nothing; but that thou thyself also walkest orderly and keepest the law.—As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood and from fornication.—Then Paul," it is added, "took the men, and the next day purifying himself with them entered into the temple to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them."
In the terms of the historian, the matter of the accusation in question is this: namely, "that thou," speaking to Paul, "teachest all the Jews which are among the Gentiles to forsake Moses": it then divides itself into two branches: one is—that "they ought not to circumcise their children"; the other is—that "they ought not to walk after the customs":—i. e., conform to any part of the habitual observances—acts and forbearances together—prescribed by the Mosaic law.
Such is the accusation: such the act charged upon him, in the character of an offence:—the teaching of the doctrine in question.
In regard to the question—whether the doctrine he is thus said to have taught, had really ever been taught by him,—much will depend upon the difference between simple permission and prohibition: in English, upon the difference between need not and ought not. If,—in the doctrine, the teaching of which is thus charged upon him as a crime,—simple permission was included—if, in speaking of the converts in question, the saying was—that they need not circumcise their children—that they need not walk after these customs—this and no more;—in this case, that the charge, such as it is, was true, is altogether out of doubt:—if, on the other hand, the act he was charged with, went so far as to the teaching that they ought not to circumcise any of their children, or that they ought not to walk after the customs prescribed in the Mosaic law—on this supposition, the truth of the charge will at any rate not be quite so clear as in the other case.