ing and miracles. But with a mind impressed by the grandeur and sublimity of the scheme of distinct divine operations and dispensations laid down before him, he would enter upon the history contained in the Acts of the Apostles with feelings congenial to those of our great epic bard:

And chiefly thou, O Spirit, that dost prefer
Before all temples the upright heart and pure,
Instruct me, for thou know'st: thou from the first
Wast present, and with mighty wings outspread,
Dove-like sat'st brooding.'

The bare enumeration of some portion of the particular topics into which the series of the story would conduct him, will shew that it is replete with materials for the most exalted eloquence and instruction. It contains the only authentic aċcounts of the first planting of the gospel, and of its subsequent progress over a great part of the earth. Hence also may be sufficiently deduced, against the insinuations of infidelity, the true causes and reasons of that propagation. The writer will pause to admire and explain the miraculous gifts of the Spirit; the calling and grafting-in of the Gentiles; the stubbornness and rejection of the Jews; the lives and manners of the early christians; the constitution of the church, its ministers, laws, and ordinances; and the conversions, perils, and labours, of the early apostles and martyrs. From this book he will further shew in what manner many of the most difficult parts of the writings of St. Paul may best be explained: he will point out the errors of Jews and Judaizing christians; he will note the seeds of early heresies, and the opposition and artifices of idolatry and Gentile philosophy. Nor, while he draws from the example a lesson of encouragement to the labours of patient and sober research, will he neglect to note how, even within a few years, this part of the sacred volume has been made subservient to the erection of one of the most satisfactory and unexceptionable arguments for the truth of the christian religion, which human ingenuity has ever devised: we allude to the Hora Pauline of Dr. Paley. And thus would he shew that this, like other scripture, is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

The model which Dr. Stack has chosen for his direction and imitation in the present work, is the eloquent and popular Lectures of the present bishop of London upon the gospel of St. Matthew. Could we say with truth, that Dr. Stack has produced a book equal to that model, it would be no common degree of praise; and would, we are persuaded, fully satisfy his most sanguine expectations. The Lectures of

Dr. Porteus were, we conceive, singularly happy in their de sign, their execution, and in the nature and extent of their usefulness. Dr. Stack's design is in no respect inferior, except that the other has the merit of priority. The usefulness of his book we hope may be great; and with regard to its execution, it has, no doubt, very respectable claims to our commendation. The style, though not eloquent, is in general correct, perspicuous, and suitable for instruction; the interpretations for the most part are true, and derived from good sources; the exhortations and improvements (if we may so speak) are rational and pious; and the whole work inspires us with a favourable opinion of the integrity and sincerity of its author. Yet we will not dissemble that Dr. Stack has left us much to desire. From such a design we were led involuntarily to look for a more interesting, more copious, and more eloquent performance. Dr. Stack represents it as a great excellence in the work which was his model, that in it the most striking and luminous points are happily chosen, and the great doctrines and duties of christianity chiefly insisted upon. From a strict imitation of this excellence and advantage, he seems to consider himself as precluded by the nature of the book upon which he has chosen to comment. The Acts of the Apostles,' says he in the advertisement, 'being a composition purely historical, the writer did not feel himself at liberty to pass over the statement and connection of facts.' If this reason be valid, we do not sufficiently see why it was not obligatory upon the bishop of London also: or why, in other words, the gospel of St. Matthew is not, in almost an equal degree, an historical composition. We are willing however to concede (which is more than he requires of us), that the method of Dr. Stack is at the least as suitable to that species of discourse which is called lecturing. But then, the imperfection to which this kind of composition is liable, ought to have been diligently guarded against. The attention is too often distracted by an enumeration and progressive explanation of less important particulars; and the grand doctrines, the surprising narratives, the principal subjects for instruction and eloquence, are not always sufficiently distinguished and elevated in the space afforded to them by Dr. Stack above what he has set apart for the statement and exposition of the ordinary narrative. It would be found by any one who. should take the pains to examine, that some of the particulars which we have mentioned above, as a specimen of the principal. topics contained in the Acts of the Apostles, are very slightly touched upon in the present work.

But, while Dr. Stack has not, we think, sufficiently imitated that excellence which he admires, nor sufficiently avoided that

imperfection to which he seems to have been aware that his method of lecture-writing was liable, it is more a matter of surprise to us, and is much less excusable, that he has increased his difficulties, and still further diminished the interest of his work, by a not infrequent introduction of particulars, with their corresponding comment and explanation, to which the plan which he has chosen did by no means oblige him. In justice to Dr. Stack, and for the sake of illustrating our meaning, we shall mention two or three instances of this fault. Thus, page 12, the discussion respecting the Jewish sabbath, and the sabbath-day's journey; that (pages 28-9) respecting the two kinds of proselytes; that (pages 67-8) whether the captain of the temple was a Roman or Jewish officer, and several others of a like kind, might have been well spared. Of some of them it may reasonably be doubted whether they ought to be noticed in an express and extensive commentary; but in a popular discourse they ought by no means to be allowed to distract the hearer's attention, and to take up that time which is wanted to listen to divine precept, to an exposition of the lives of saints and martyrs, of the decisions of the church of Christ, of the propagation of his gospel, and of the operations of the Holy Ghost.

Yet, while we prefer these complaints, let it not be supposed that we are not ready to allow that many important passages in the history of the Acts of the Apostles are treated with adequate importance by Dr. Stack, and characterised sufficiently by the features of that species of eloquence with which it has been his object to content himself. We shall lay two passages before our readers: and they will ascribe it to our respect for Dr. Stack, when they perceive that we have purposely chosen them; the former to call to mind how the same subject has been treated by Dr. Bentley, the latter by bishop Atterbury.

In the sixteenth verse we read that Paul's" spirit was stirred in him," or, in other words, his mind was greatly disturbed and exasperated, "when he saw the city wholly given to idolatry." He began, therefore, to dispute not only with Jews upon the subject, which particularly concerned them, but likewise with devout Greeks, upon the objects of their devotion." Then certain phi-; losophers, of the Epicureans, and of the Stoics, encountered him." These two sects were very opposite in their principles; yet each of them ill disposed to receive the doctrines and precepts of christianity. For the Epicureans denied a providence, the subsistence of the soul after death, and a future state of rewards and punishments. And to these tenets the conduct of their lives was answerable; for" they addicted themselves entirely to pleasure and present enjoyment. The Stoics, on the other hand, though professing, and

sometimes practising a severe morality, were filled with notions quite inconsistent with the meek and humble religion of Christ. For, not to insist on their false sentiments of God, whom they held to be corporeal, and under the controul of fate, they represented their wise man as in himself all sufficient and perfect, not even inferior to the highest of the gods; and thus encouraged in their disciples an immoderate pride.

'Such were the men, some of whom said, "What will this babbler say? Other some, he seemeth to be a setter-forth of strange gods; because he preached to them Jesus and the resurrection. And so they bring him to Areopagus, their highest and most celebrated court of judicature; by whose authority alone the admission and worship of new gods was legally sanctioned. Here Paul stood up in the midst, and said, "Ye men of Athens, I perceive that in all things ye are too superstitious."-The word, here translated superstitious, is frequently used in a more favourable sense and if we attend to the spirit of Paul's oration, that it is every where else mild and conciliating, we shall be led to suppose nothing more intended here, than to convey the acknowledged character of the Athenians for religious worship above all other nations. In this view his introduction will appear at once engaging to his hearers, and proper for the argument in hand: as if he had said, Ye men of Athens, I perceive that ye are more than commonly zealous about your devotions, and careful to omit no one object of them whatsoever : "For as I passed by I found an altar with this inscription, To the unknown God."-Which account is confirmed by heathen writers; and facts are recorded, shewing the excessive zeal of this people in the adoration of deities, of whose qualities, and even names, they were utterly ignorant. Neither is it improbable, that by the unknown God may be meant the God of the Jews; for he was called by the Gentiles the nameless, the ineffable, the invisible; having no particular name like their own gods, nor like them worshipped with statues and images. Josephus, among several other titles, gives him that of unknown as to his essence. The Jews also held the name of God in great secrecy and veneration, taking care not to use it in common, but reserving it to most sacred and solemn occasions: "Verily," says the prophet Isaiah, “thou art a God that hidest thyself, O God of Israel !"

The interpretation now given connects immediately and closely with the following words;" whom therefore ye ignorantly worship, him I declare unto you."-He then proceeds to lay before them several of the grand truths both of natural and revealed religion; preaching God, the maker and governor of the world, Lord of heaven and earth, filling all places, and therefore not confined to temples made by men; neither honoured by the works of their hands, as though he could possibly stand in need of any thing from them; who is the fountain of all good, of life and every other blessing; who hath formed all mankind of one blood and family, thus connecting them in bonds of affinity and love, and hath assigned to every nation under heaven their particular times and places of abode, dividing to them their inheritance, when he

separated the sons of Adam; who hath in these and all his mighty works given evidence of himself to such as diligently seek after God, thus sensibly present so as to be even felt by them; neither does it require subtle and curious speculation to find him out; "He is not far from every one of us, For in him we live and move and have our being,"we are inevitably led by a moment's reflection upon our own existence, life, and motion, to acknowledge some great eternal cause and origin of all our powers," as certain also of your own poets have said," especially Aratus, who calls us his offspring. For as much then as we are his offspring," how can we possibly think that the Godhead is like to gold or silver or any other work of our hands, the Creator to the workmanship of the creature? Such gross ignorance and idolatry cannot but be most offensive in his sight: yet hitherto he hath graciously winked at them, not visiting with strict judgment. But now having sent Jesus Christ into the world, to enlighten mankind and call them to repentance, they are no longer to expect a toleration of their offences; for which they must answer on the day appointed by him to "judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance to all men, in that he hath raised him from the dead." For what argument could be more convincing, what testimony more decisive, in favour of Christ and his doctrine of future judgment by the son of man, than his own victory over death and the grave?

While St. Paul made this short but excellent oration, he was heard with attention, till he spoke of the resurrection of the dead : at which some (probably those of the Epicurean sect) mocked; others (the Stoics it is most likely, who had some notion of man's revival to a future state) said "we will hear thee again of this matter."- However he made some converts, who attached themselves closely to him: amongst whom was Dionysius, a member of that supreme court which Paul now addressed.' P. 260.

The next passage is one of the most spirited in the whole volume:

We now come to examine the conduct of St. Paul before Felix and Drusilla; an occasion which displays the truest dignity of mind, the most heroic,contempt of danger, and the most benevolent concern for unhappy souls under the power of sin, to be found in the history of mankind. This Drusilla was sister to king Agrippa, a woman of exquisite beauty; and had been married to Azizus, king of the Emesenes, but was seduced from him by Felix. Now let us consider what were the topics chosen by Paul, when, being sent for, he spoke concerning the faith in Christ. A man influenced by common motives, would in his situation have dwelt on such matters as should be most pleasing, at least would have carefully avoided every thing offensive to his hearers. And so, no doubt, would the apostle have done (for he was by no means unacquainted with the arts of persuasion) had not a superior duty and higher authority commanded him to speak more honestly and boldly: "He reasoned of righteousness, and temperance, and CRIT. REV. Vol. 5. May, 1805.

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