AIDED BY THE WRITINGS OF OUR MOST CELEBRATED BIBLICAL SCHOLARS, AND OTHER LEARNED PERSONS, WHO HAVE MADE THE SCRIPTURES THEIR STUDY. NEW YORK: PUBLISHED BY SEARS & WALKER, MDCCCXLIV A NEW AND COMPLETE HISTORY OF THE BIBLE. PART II. CONTAINING THE HISTORY OF THE NEW TESTAMENT. CHAPTER I. THE historical part of the New Testament is contained in the four Gospels of Matthew, Mark, Luke, and John; and, in a very particular manner, claims the most serious attention of every person, as it conveys to us the blessed tidings of our reCovering that happy state which our first parents forfeited in paradise. Indeed, the New Testament is the best commentary on the Old. By a diligent comparison of both together, with all the parallel passages marked only in the margin of our common bibles, an infinitely greater knowledge of Scripture will generally be acquired than is commonly either thought of or believed. The truth is, there is so great a unity in all the parts of the Bible-such an intimate connexion in its matter, phraseology, doctrines, facts, and the like-so many allusions made from one passage to another, that there is scarcely a question connected with biblical interpretation that may not, by this means only, be very safely and satisfactorily determined. In passing from the contemplation of Jewish affairs to the glorious objects presented to our notice in the New Testament, we seem to emerge from dreary and uncomfortable shades, into the cheerful light of day; and leave, without regret, a road rendered tedious by Jewish ceremonies, crowded with human traditions, and encumbered with heathen altars, to pursue the open path marked out by the reforming hand of the SON OF GOD. From an early period after the fall of man, a gracious intimation had been given of God's intention to visit the world by a Divine Person, who should restore sinners from their ruined condition, destroy the power of death and hell, and lead his followers to eternal felicity. Promises to this effect were, from season to season, given to God's chosen people; this great object held a place in all the predictions of the prophets, and was shadowed forth in all the types and ceremonies of the Jewish law. The character of this sacred Messenger was drawn with sufficient clearness, to render him desirable with all the truly pious, and to distinguish him, when come, to the view of every humble and earnest inquirer. It was about four thousand years after the creation of the world, and when the Roman empire having gained the ascendency over all nations, a universal peace had taken place; while Augustus Cæsar was emperor at Rome, and Herod, by Cæsar's authority, had been made king of Judea; that the period arrived for the fulfilment of these gracious promises, in the birth of "the Prince of Peace." A general expectation seems to have prevailed among the Jews, that about this time the great Deliverer was to make his appearance; nor are there wanting evidences, that such an event was looked for, even in the gentile or heathen world. But though the train of divine providence had all along tended to this object, the appearance of the expected Redeemer, as we shall see, was not to be marked by earthly pomp. On the contrary, as if God would show his utter disregard of what poor depraved mortals so highly esteem, "the King of glory" was to be ushered into the world in the most obscure condition; while divine honor and heavenly attention were to supply the place of vain and empty worldly grandeur: the carnal and the high-minded were to be disappointed in their calculations, while humble, pious souls were to rejoice in his salvation. As an introduction to the event about to take place, an angel appeared to a priest named Zacharias (while offering incense in the temple), informing him that he should have a son, who was to be called John: that this child should be filled with the Holy Ghost from his birth; and that he should be the forerunner of the Lord from heaven, in order to prepare his way. Zacharias, though a righteous man, being, with his wife Elisabeth, far advanced in years, seemed to hesitate through unbelief; whereupon the angel, declaring his name to be Gabriel, assured the priest that he should be "dumb, and not able to speak," till the fulfilment of this prediction; thus at once confirming the truth of the message, and chastizing the unbelief of Zacharias. In the sixth month from this period of time, the angel Gabriel was sent to a virgin of the house of David, whose name was Mary; a poor young woman, promised in marriage to Joseph, a carpenter, who was likewise of the house of David; that royal family being, at this time, reduced to a low condition. Saluting the highly-favored virgin, the angel made known to her that she should bear a son, whose name should be called JESUS ;* that God would give him the throne of David, and a kingdom without end; and that this holy child should be produced by the power of the Divine Spirit; on account of which he should be called the Son of God." Shortly after this wonderful occurrence, Elisabeth was honored by a visit from Mary, who was her near relation, and both of them, in a divine rapture, rejoiced and praised God, on account of the approaching visitation of mercy and grace toward his people. Nor was it long before Zacharias witnessed, in the birth of John, the fulfilment of the angel's prediction; and having his tongue loosed, he straightway employed it in divine praises, and in prophesying the dawn of the gospel-day. In the meantime the angel of the Lord appearing to Joseph in a dream, removed from his mind all suspicion with respect to the character of Mary his espoused wife; shortly after which, in consequence of a decree from the Roman emperor, for the taxing (or enrolling) of all his subjects, in the several cities of their respective families, Joseph and Mary repaired together to Bethlehem,† the city of David, to whose family they both belonged. The inn at this place being crowded with strangers, there was found no other accommodation for this humble pair, than a stable; and here the longpromised infant was born, and, being wrapped in swaddling clothes, was laid in a manger.‡ The name Jesus, in Greek. corresponds with Joshua, in Hebrew; both of them signifying a Saviour: and Christ is the same in Greek, with Messiah in Hebrew, i. e. the anointed. This title is given to our Saviour, in allusion to the custom of anointing kings, priests, and sometimes prophets, with oil; Jesus being anointed to the great office of Redeemer, by the holy Spirit, which was given him without measure. A city of Judah, situated on an eminence overlooking Tekoah, at the distance of nine miles south, and about six miles southwest of Jerusalem. It was also called Ephrath (Gen. xxxv. 16-19), and Ephratah, Ruth iv 11. Though a city of no great note, it was celebrated as the birth-place of David (1 Sam. xvi. 1), and it became famous as the birth-place of the Messiah (Mic. v. 2, Matt. ii. 5-8). The village of Bethlehem, in 1784, was supposed to contain six hundred men capable of bearing arms; but war and tyrannical gov ernment have reduced it to a miserable condition. Mr. Whiting, an American missionary, visited it in 1834, when it had just suffered severely from oppressive despotism; and he passed over the ruins of houses and fields that had just then been demolished, and parks of olive and fig-trees which had been cut down by order of the pacha, for alleged rebellion and flight. It is now called Beet-la-hm, and contains about 1,000 professing Christians. There has been much misconception both as regards the "inn" and the "manger:" for although it has been rightly apprehended by some recent writers, that the inn must be understood to answer to the still existing caravansary" of the East, they have wanted that practical acquaintance with details, which could alone enable them to apply their general information effectively to the illustration of the present passage. In the East there is not, and we have no information or probability that there ever were, such places of entertainment as we understand when we speak of "inns." A person who comes to a town, where he has no friends to receive him into their houses, seeks accommodation at the caravansary or khan, where he may stay as long as he pleases, generally without payment; but is only provided with lodging for himself and beast, if he has any, and with water from a well on the premises. The room or cell which he obtains is perfectly bare. He may procure a mat, perhaps, but nothing more: and hence every one who travels, provided he has a beast, takes with him a rug, a piece of carpet, or even a mattress (that is, a thick quilt, padded with wool or cotton), or something of the sort, to form his bed wherever he rests, whether in a town or country caravansary: but one who travels on foot can not thus encumber himself, and is well content to make the cloak he had worn by day serve for bed and bedding at night. It is the same with respect to food: he purchases what he needs from the town or village in or near which the khan may be situated; and if he requires a cooked meal, he dresses it himself, for which purpose a traveller's baggage also contains one or more pots and dishes, with a vessel for water. A foot traveller dispenses with warm meals; unless he may sometimes be enabled to procure something ready dressed, in the markets of the more considerable towns to which he comes. In those parts where towns are widely asunder, khans are more or less dis |