ved by the learned Semler, the greatest scholar
certainly in Christian Antiquities, that ever lived. The knowledge
of this secret, accounts for the different conduct of Paul when
among his Gentile converts, from that which he pursued when with
the apostles at Jerusalem. He had a difficult part to act, and he
managed admirably. He was indeed, as he says, himself, "all
things to all men," a Jew with the Jews, and as one uncircumcised
among the uncircumcised. To the Jews, he asserted, that he "
taught nothing contrary to the Law, and the Prophets," and when
brought before the Sanhedrim for teaching otherwise than he said,
he dexterously got himself out of tribulation, by throwing a bone of
contention among the Council, and setting his Judges together by
the ears. "And when Paul perceived that the one part (of the
Council) were Sadducees, and the other, Pharisees, he cried out in
the Council: Brethren, I am a Pharisee, and the son of a Pharisee;
concerning the hope of the resurrection of the dead, I am now
judged. And when he had said this, a dissension arose between the
Pharisees and the Sadducees, and the multitude was divided. For
the Sadducees say there is no resurrection, neither angel, nor spirit;
but the Pharisees confess both. And there was a great cry, and the
Scribes that were on the part of the Pharisees, arose and strove,
saying, "We find no evil in this man" &c. This, indeed, was a
masterly manoeuvre, and produced the desired effect; and Paul by
this shows his knowledge of the human heart, in trusting to make
his Judges forget what he was accused of, by making an appeal to
their sectarian passions. For, in truth, he was not accused
concerning his opinion about "the hope, and the resurrection of the
dead," but for the following cause, as his accusers vociferated (in
the xxi. ch.) when they seized him in the Temple, "Men of Israel,
Help! This is the man, who teacheth all men every where against,
the people, and the Law, and this place."

These strokes of character enable us to understand the man; and I
shall now go into the consideration of some of the arguments he
has deduced from passages in the Old Testament in support of his
opinions; after premising, that the truth of the story of the manner
of his conversion depends entirely upon his own assertion; and
whether his credibility be absolutely unimpeachable, can be easily
determined by an impartial consideration of the history of his
conduct already mentioned